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■**^rTcf*fi4 s&pzz* **- i^huO- if FT 

1 A N 



Fits *\Ceremonia!h 

7 he fccond Fe/umc^,. 

Containing an explanation ofdiverfeQuefti- 
ons and Poiitions for the right undcrftanding thereof* 

Wherein alfo are opened divers ancient Rites & Cuftomts 
of the rerves y and alfo of the Gemiles > as they haue relation 

to the IeVtiJb. 

Together with an explication of fundry difficult Texts 
of Scriprure^which depend upon,or belong un:o evrry one of the 
Commandements, as alfo upon the Ceremonial! and ludtctall Lawes. 

Which Texts arc fet downe in the Tables b Jorc each particular 

Mi 'tofyicb are cleertd out of the OrigmaliLang&ges, the Hebrew and 
Grecke, and out of the diftih&ions of tire ichoolemen and 
Cafes of the Cafuifls. 

x=h)h bid* ><S mSx r~\&s 

Qui t$H facit non dimovcbitir in cttrrn^nu. 

^jIohk VV e e m s i, of ? atheckcr in Scotland, 
Preacher of Gods Word. 

L o Ci D o 2^ 

Printed by John Dawfyn for Iehn BeiUmjt, and are to be fold at his 
Shoppe at the figne of the three Colder: Lyons in CornebU'^ 

ne-rr the Jtoyail Exchange, n 6 1 1 * 






Wherinare cleared divers cuftomes 

oftheIewes,andalfo the cuftomes of the 

Gentiles,as they have relation to thelewifti, 

out of the Originall Tongues , the 
Hebrew and Greeke. 

Together with directions how to make the right 

ufe of them in Preaching. 

All ferving to let us fee how they leade us as types 

tolefas Chrift, whom we fee m ore clearely when 
the vayle is taken away. 

m»j?Bn- nnx nSin San 

Omnia, tendunt adfrttxin. 
By loba Wmnfe^ ofLatketker in Settling Preacher of Chrifts Gofpcll, 

Printed by T.C$tes foxltbnBclUmie, and are to be fold at his ihop 
at the figoe of the three Gride:.- Lyons L Cornthill, ncere the 
Rejull Exchange, 1631. 




Robert Ker of (tfri^rkmc^, 

Knight, Gentleman of his Ma. 


Honourable Sir, 

Hen.the Lord was to give 
unto his people the Tables 
of the Law, the fecond 
time , he commanded the 
people to Hand at the loot 
of the Mount, Aaron,Nndab 9 
and Jbibu^ and the feventy Elders of ]frael,to 
worfhip a farre off in the middle of the 
Mount, and th?/.Mofes [hould afcend to the 
top of the Mount, & enter within the cloud ; 
Thefc three reprcfemed very well the three 
eftates of the Church : they who flood at the 

A 2 foot 

jExorf.***;?'*** 1 *' 

TleEjriJtte Dedicatory . 

foot of the Mount, rcfcmblcd the Iewifh 
ChuYch$Mron,Nadab,znd Jbihu y dc the feventy 
who afcended to the middle of the Mount, 
refembled the Chriftian Churchy and M>- 
fesw ho afcended to the top oftheMount^and 
entred into the cioud^refembled the glorified 
Church,- and the Fathers fay of jthofe three, 
that the Iewifh Church was in extimis, and 
and that the Chriftian Church is in atrijs . and 
that the triumphant Church is inintimis $ that 
is *thclewi{]} Churchwasin the utter court,- 
the Chriftian Church is in the middle court, 
and that the glorified Church is in the inner 
court. Let us make a comparison betwixt 
the Iewifh Church ftanding at the foot of the 
Mount, and the Chriftian Church which 
ftandeth in the middle ©f the Mount , and we 
flial fee a great difference betwixt them two. 
Firft^let us compare them in the Priefthood, 
Melchi^edeckand Aaron, ffielchiftdtck had nei- 
ther beginnng of his dayes , nor end of life, 
he was borne before the flood, and none 
who lived after the flood could tell when he 
was borne, and he lived five hundreth yeares 
after the flood; fo that he feemed neither to 
have beginning nor end of dayes 5 but the 
Priefts who were after the order of Aaron, be- 
hooved to deduce their genealogies , and of 



TbeEpiUk Dedicatory. 

whom they were defcended , or elfe they 
were fecluded from thePriefthood. Second- 
ly^ the Hebrewes fay, when the Tabernacle 
removed, that Elea^ar the Prieft carried the 
oylefortheLampesin his right hand ? and 
the anointing oyle in his left hand, the in- 
ccnlc in his boiome, and the meat offering 
upon his Moulder. Eleazgr was but a figure 
of lefusChrift theHighprieft in the Chrifti* 
anChuich, who giveth grace, the dyle of the 
Spirit, for the underftanding of the Scrip- 
tures, who putteth the odours of fweet in~ 
cenfe to our prayers ^ and laftly,heprefenteth 
the Church as a ptore meate^ offering to his 
Father. Next let us compare the people un- 
der the Law with thefe under the Gofpell 5 
firft,theirrjtes werecarnallrites , confilting 
in thefe, touch not, tafte not, handle %and 
even as Fathers forbid their little chiiuren to 
eate of fuch and fuch things, or handle them 
not,they fpecially reftraine their bafeft fenfo- 
but when their fonnes are come to maturity 
and age, they forbid them to hearken unto 
evilly orlooke unto evill, they reftraine their 
noble fenfes efpecially ; fo becaufe the Iewes 
Were but infants, he trained the up this way, 
foibidding them to touch,tafte 3 or handle>but 
heforbiddeth theChrtfHanChurch,things of 


: Nebein.7 .64, 

I oh. 1. 16. 

1 Ttmot 2.5*. 
1 Cor. $.7. 

Dk Efifile Dedicatory 

greater moment^againe, let us compare them 
theminholinetfe} under the Law, holineffe 
was written but upon the forehead of the 
Highprieft , but under the Gofpell , the Pro* 
phet Zacharlah faith, that holineffe fhall bee 
written upon the horfe bridles , tofignifie 
the great meafure of holineffc thatfhould bee 
in theChurch under the Gofpell. 7 hirdly, 
compare them in the meafure of their love^ 
under the Law every feventh yeare they were 
to let their land reft,and to pardon their deb- 
tors^and to give a full remiffion to them : but 
fee how farre the Gofpell exceedeth the Law 
in this, Teter asked of Chrift if he fhould par- 
don his brother feven time^as the Iewes par* 
doned their debtors the feventh yeare- what 
anfwereu Chrift to him? thou (hale not par- 
don feven times, nor feven times feven times, 
butfeventy times feven times ; and as farre as 
the Iubile exceeded the feventh yeare, as farre 
fhall your charity exceede the Iubile, that is. 
to feventy times feven times. Fourthly ^com- 
pare them in the meafure of their know- 
ledge- their meafure of knowledge under the 
Law was very fmall 5 all things were covered 
and wrapped uptothem^when they carried, 
the brazen Altar in the Wilderneffe, they 
covereditwith a purple cloath. When they 


Tl?e Epijlle Dedicaeory t 

carried the Arke, it was covered with three 
coverings, with a vailg^ Badgers skins, and a 
cloath wholly of blefa. So the table of the 
Shewbread had three coverings , all was co- 
vered fave onely the Lavcr, and Mofes face 
was covered to them with a vaile,when hee 
camefrom the Mount- the Priefh bare the 
things which they might not fee, To figni- 
fie a concealing of a part of the myfteries of 
the Golpell, aherwards to be revealed . fo 
the people fawbut through a grate, but now 
the Temple of God is opened in the heaven, 
and there is feene in his Temple the *rke of 
theTtftament.they flood a farre off, things 
which are hid and obfcure,arc faid by the He- 
brewes to be far offhand things w ch are cleare 
and manifeft^are laid to be nearc at hand^thus 
we fee how farre the Gofpell exceedeth the 
Law . but yet we are not to vilifie and count 
bafely of thofe ceremonies , for the holy 
Ghofthath regiftred the leaft instrument and 
the bafeft things in the San<5tuary,and Day id 
gave to Salomon apatterne of thetab!e,Candle* 
fticke, Lampes^ flefli-hookes and bowles, 
i Qhron. 28. 1 f, 17. It may be laid perhaps 
that they had fomeufe then y but old things 
are paft away , and all things are become 
new, what ufe then can they have in the 


Numb. 4 6", 

C ol of. i.z 6. 


Revel. 11.19. 


2 Cot.*;. io» 

The Epiftle Dedicatory. 

Church now ^ they have no ufe for fignifica- 
tionnow in the Church , or to fore-fhadow 
things to come, feein^Chrift the Body him* 
felfc is come • yet they have many other good 
ufes^firft^wefhould delight to looke backe 
to fee the antiquitie of them > for even as men 
delight to behold the c loathes and Armour 
of their prtdeceffors which they wore long 
agoe-So fhould we delight to fee thecloathes 
in which Chrift was wrapped in his infancy, 
and the Cradle in which Chrift lay. Second- 
ly, this fhould teach us to be thankefullto 
God, that we. have fo cleare a light under the 
Gofpel/whieh they had not under the Law- it 
was a greattenefit to learning, when the ob* 
icure Hieroglyphicks in Egypt were changed 
into letters, and the darkc and myfticall wri- 
tings of Tlato, were changed by ArijiotU into 
a cleare and plaine forme of writing- farre 
greater is the benefit that the Church hath 
now 5 when the Lord hath changed theie £, 
gures and ceremonies into the cleare light of 
the Gofpell. Thirdiy, thefe doe let us fee that 
God will performe the reft of his promifes 
as he hath fulfilled all thefe types already,and 
laftly, they let us fee the mil erable eftate of 
the Iewes, who cleave ftill to thefe ceremo- 
nies as yet. Hierom compareth the Iewes be^ 


The Eftflle Dedicatory . 

fore Chrift came into the world, to thefe that 
eatethe Rdh and he compared Chriftians 
under the Gofpell, to thofe who eate the 
marrow^buthe compared* the lewes after 
they had rejected Chrift to the dogges who 
gnaw the bones y cleaving onely to the killing 
letter > but not feeking ro lefus Chrift the 
quickning Spirit. And now Sir, I dedicate 
this part of my labours to you, that it may 
remainea note ofmythankefulnefle for your 
favours to me. I kno w<Sir, that ye will make 
better ufeofit, then moft men in thefe dayes 
doe with fuch Treatiles^cafting them by, and 
rather reade any trifle , than that which 
conducechtothe informing of the foule to 
God-ward > yea preaching it felfethey are 
weary of, except perhaps fome new mans 
odde elocution invite them for a fit , but 
by and by they looke after a new ftraine, 
as it were for new fafh Sons of cloathes. But I 
know Sir your breeding craveth another 
thing of you,who was bred up mider Co wife 
and religious a mother v who for the educatio 
of her children., was another Monica , as your 
felfe and your vertuous fifler 5 Miftris K y a?be' 
™te,arefufficientproofes. I cannot pafle by 
her name upon this occafion, whofe hfe and 
deathwastomeaninftruvtion. Good caufe 

* have 

Tl?e Eplfite Dedicatory 

Hefc. 12.10. 

have you to keepe thatmethode., asyee have 
begun ic in your deleft fonne, fo to profecute 
the fame with your many hopefull children 
which GOD hath given you by your 
Noble match, which is one ofthebeft borne 
Ladies of this Land, who dignifieth her birth 
by her Chriftian, humble, and godly life. Sir, 
beieevemethatgodlinefle is more true Ho* 
nour to you than your birth, although you 
be never fo well defcend ed , and to be more 
efteerned, than the place which yee have 
about our Gracious King, and more than all 
morall vertues whatfoever, which are but 
fykndida peccata, without piety $ your Honour 
and worldly credite are but trifles compared 
to this, they cannot keepe a man alive in this 
wcrld,nor doe him any good in the world 
to come, for this is the whole man, this makes 
up a complete man, and he is but the fliadow 
of a man that wants this : The dngds of the 
Lord pitch round about them that fear e him ^and de- 
liver demand hath any man in this Court 
gotten more remarkeable deliverances than 
you have, 1 am fure ye will not let thefe bene- 
fits of the Lord flip out of your minde, reade 
often the fixty two Tfalme, and meditate upon 
it. The God of peace that brought agaira from the 
dead) our Lord Iefus , that great Shepheard of the 


The EpiUk Dedicatory. 

flxepe, through the blood of the eVerlafting covenant, 
make you perfett in every goodwrke to doe his *%>$, 
forking in you that which is pleafing in his fight 
throng}) lejus Qhrift, to whom he glory for ever and 
ever. No w ? for thefe my labours, if they ferve 
for any Chriftian ufein the Church, I am la* 
tisfied^andthatlmaydoefo, I humbly pray 
to God, and (hall ftill for your prosperity, 

Your Honours fiill to be com - 

* * 



A Table of the Contents of the 

Exercitations of this 


OF the reducing of the ceremonies of the Law mgeneraU 
unto the Commandments. Pag. i . 

Firft Commandement •, 

Of the purification of the woman after her childbirth. 4 

Second Commandement 


Ofthe place of Gods worfhip. 

Of the At ke. 


Where they xvorfhiffed^ "when the ^Arke , and Tabernacle 
were feparated. 

Ofthefituationcfthe City 0/Icrufalem. 

fovehat tribe the Temple flood. 

Of the Temple *f Ierufalem . 
Acompanfm betwixt the fir ^ and f con d Temple. 




The Contents. 




A c$mp*rifon bet mix t t be T##J>k, And Chrifi . 3 2 

A cemparifon betwixt the Temple , imJ Heaven. 33 

Of the golden Candle fiicke. 


Of the table of Sbewbread. 

Of the AltAr y 


Of the Sacrifices i n general?, 


Of the Sacrifices in particular 7 and fir if of the b&rnt offe- 
ring. %6 
Of the me At offrwg> 5 8 
Of the peace offrtng. 59 
Of the finne offring. 6 3 
Ofthetrefpaffe offring. 6% 


Of the Priefis apparrell. 69 


The Lord would not have his people ufe the cnflomcs of the 

heathen Triefis, ji 


That a mman might not wiare a mans apparrelL 

7 <5 

Third Commandement. 


Of the N 'atyite Forg. 

Fourth Commandement. 



The Contents. 


Of the pa f cover. 


Ofthefeaft of Tabernacles. 


Of the day of expiation, 

Ofthefeuenthyeercs reft, andtke labile. 

Fife Commandemenc. 






Oft he maintenance of the Prieft under the Law. i 3 i 

The lewes might not kill the damme fitting upon the young 
ones, 1 28 

Sixt Commandement* 


That the lewes might eatem blood, 

The lewes might not Jeeth a kid in the mothers miikefo 
teach them not to be crnelL 1-36 

Seventh Commandement 


when 4 bafiard might enter into the Congregation under the 
Law. 140 


The Contents. 


The Priefls daughter that defied her felfc with for meat ion 
was to he burnt. 147 

Flow thewomanfufpeStedof adult eric was tryedby her]ca- 
lous husband. 1 50 

Eight Commandemenc. 


Of devouring ofbolj things. 154 

OfthelewesPhylaoleries^a ceremony for keeping of all the 
Commandements. 158 

A ceremony for a breach of all the Comm an dements. 1 6 1 

Of the [ewes Ugicall helves for the under (landing of the cere- 
monial Law. 1 64 

How to undcrffandthefignification eft he ceremonies of Mo* 
fes Law. 1 54 

Of the abrogation of 'the ceremoni&ll Law. 171 

How to make ufe of the ceremonies of the Law in opening of a 
Text^and reducing them to prafiife. 1 77 

Of the yriviledge of the fir ft berne in ifrael. 1 9 2 

OfSatans accufation of Ioflix* the Big hpriefl. 225 

Of the eating of holy things. 245 

Of the pollution by the dead. 350 

Of the Comforts in death. 2J1 


A Table of the places of 

Scripture explained in this Booke, of 
the explanation of the Ceremoni- 
al! Law ^ the firft number fliewetKthe 

Chapters^the fecond the Verie ? 
and the third the Page. 

C/tpJer. pag 

cap. *vcrf< pag. 

16 56 

19 16 250 

31 1 141 

cap, verf^ fag 

n 7* 79 
16 13 254 

1 22 
4 4 


I . Sam. 











2 4 






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1 King-. 


The Table of the Text of Scripture. 

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24 126 
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62 3 7-39 

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A Table of the Hebrew words 
expounded in this booke. 





n 4 




2 1 


aiy Nto 

J 7 



I2 3 






*Va • 
















1 1 




106 ' 





1 10 

I2 3 















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i6 5 / nan 

1 3 




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Table of the Greeke words 

expounded in this Booke. 




' Apf 1*1 fro? 

' Airoy&TcifMf 






1 08 


7 6 





I op 



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J 43 











An Alphabetical! Table 

of the chkfc matters con- 
tained in thisBooke. 

AAron why not puri- 
fied as the people for 
laoiatry 6^ the dtfir tying 
ofbimjWhat it mt*nt % 71, 
why he took* nit Mofcs rod. 
Altar,»Ai/ Altars meant 
David of&c* 17* and E 
ltas,i i.four ferts of Altars, 


things done betwixt the 

Portch and the Altar , 30. 
two Altars 4^ the matter of 
them. ibid 

Differences betwixt MofeSj 
and Salomons Altar, 4<<. 
thebrafen Altar 48, remo- 
ved by Ahaz . 4? 

Anabarifts ww fwwr. 
»/#£ Chrifi. 1 5 3 

38. 215. 
comely fcr me. ibid 

The) f ewe chrifi and at- 
tend us 38,235. 

Anfwer , is to begin to 
ffeakc. 23 J 

AvVe y the diver fe nam*s 
of it ii, 4 threefold Arke 

Aftgcls *rfe*/ 

13, /,* -wo* [hip before it 1 2 , 
hxoitisfatd to re (I in the 
Temple^ 14. n>£jy thejlaves 
left in it* ibid 


Baftard,**/ ft enter in 
the congregation^ 140. 
what meant by baftard.ibid, 
1 41. not fecluded from the 
worfi/pofSod, i^baftard 
put for any vile per fon Ab\d. ; 

Benjamin, (t% m//W a 
ravening rcolfe. 2 4 

Bitter 7 fee water* 

Blcmilb, what i\ of the 
blemgjhcs of a beaff to. be Sa- 
crificed ibid. 

B'ood, not the forme to 
the body 132. how the lije 
is in tt, ibid. Not the ft ate 
of the Joule 133, 1 he pasfi 
om'Jbew themselves in it^ 
16 it vas to be covered z^ the Apt ft its com- 
wandedabflinwcc from it. 
135, tt was not a moral/ 

The Alphabetical! Table. 

precept jimply,!}^. 

Bodies , called our Vcf- 
fels 44 that part of it puri- 
fied which was the chiefe 
infirurntnt effiwe^ 151. 
dead bodies ' of the Stints 
within the covenant > 260. 
whether pare or mt^i\<y. 

Bread, why called the 
She-Thread 7 43, why re- 
movedevery Sabbath D ibid. 
who might eateit 43,44. ths 
poor es bread ,85, 

Canaan, Gods land after 
aJpeciaU wanner. \%% 

Candlefticke , what it 
Jignifiedsg. why not men- 
tioned in the fecond Tern* 
fie. 47 

Ceremonies, of fonre 
forts, 2, fome bebng to all 
ankfome to diverfe Com- 
mandemenis 5 2. 3. the 
weakeneffe of them. 108. 
how applied in the new Te- 
ftament, 170. confidcred 
three wayes t 1 7 1% threefold 
ufeofthem. jjz 

Chaftity, twofold. 44 

Cherubins, haddjverfe 
names. 24. how they were 
painted^ 3 6 , what their 
winges fignified 30. they 

their diverfe formes, 37. a 
difference betwixt the Che- 
rubinsjn the Tabernacle and 
in the Temple 

and thofe 

which Ezekiel/*n\ ibi 

were not naked , ibid, 

Chrift, made fwnc^and 
then a Sacrifice 67 ^ how his 
righteoufnefe imputed to us, 
ibid, why girt about the 
loyneS) 7, how called a Na* 
zaritc 82. confidcred foure 
wayeSyiAfj.hefhaUn&i want 
a feed. 199 

Church , vifible may 
erre 65 . compared to the 
moone.j i02 ; gifts neceffary 
for her, 25 1. threeforts of 
want sin her. 233 

Combats, foure notable 
combats. in 

Cloud^w God dwelleth 
in it. 9 

Congregation, to enter 
in the congregation what , 
1 42, who might not enter in 
it. 141 

Crownes, three foYts of 

crewncs, 240 dijf-renceb?* 

twixt the Kings crewne and 

the Priefts. ibid. 


Dame, upon the egges, 
why net to he killed. 1 19 

Daughter , the Prteff 
Of J daughter why burnt 4 147. 


The Alphabetical! Table. 


David compared to the 

fat of the Sacrifice, 5 9. 

Death, of the croffe accur- 
fed, 163. dedth better then 
birth, 2 5 1 .when a man may 
ehoofe death, 253. confide- 
reddiverfly, 254, comforts 
againfl death, 257, 2585 

2 52- 

Defeds , threefold,^. 

Dwell, to dwell among ft 
the people what^ 142, to 
beare charge expreffed by 
dwelling, ibid, how God 
dwelleth in a cloud 9, how 
he dwelleth betwixt the Che- 
rnbines, 1 2 . how he dwelleth 
betaixt his fhoulders> 2 6. 

Eate, who might eate the 
holy things, 245.246. 

Error , three forts of er- 
ror concerning chrifl, 173. 
all error proceedeth of igno- 
rance, 208, 

EA)iati@n, what done 
upon %e day of expiation 5 

1 o 6. it is called afasJ.ibid. 
why infiituted, 107, the lu- 
etic proclaimed that day, 

Trace Jpitting in the face 

2 ©J, taken for the forme or 

habit, 35. 

Fatte, not to be eaten, 60. 
fat put for the mofi excellent 
of any thing 5 9. 

Feafts, transferred to the 
Sabbath, 89, feafl of Ta- 
bernacles why infiituted pj, 
the feafl of Trumpets 104, 
ft/ft of co fleet ion, 1 10. 

Female, circumcifed in 
the males,']']. 

Fiaroinian, Priejls and 
their rites,Si. 

Garments, of foure forts 
2 3 7 , to take off the garment 
what it fignified 71. . 

Gentiles, why the Court 
of the Gentiles left out in 
the fecond Temple 30. 

Gifts , neceffary for the 
church,oftweforts 231. 

God , compared to a 
Prince 28. his table , dinner 
andfupptr 29 > bee beareth 
with man in many things i 
15, he workes not contrary 
to nature 152, his power 

Grave 3 terrible in itfelfe, 

the comforts againfl it, 2 60. 


Halve, put for fire*gth,%\ 

Hand , the rtght more 

* * * excel- 

The Alphabetical! Table. 

excellent 3 i20 9 ofthe Jitua- 
tion at the right ha%d, ibid . 
the left hand put for prote- 
ct tonsil. 

Hanging^ cttrfeddfdth i 

Hdy thing 15 5, what to 
devour holy things \^6^ ho- 
Ucji of ak htd diverfe names 
2 9)tbecenferleftinit 48. 

Home ^cfprophefie what 

tl^, With Rammes hemes 

they proclaimed the lubile % 



levufalcmjompaffed with 
hils 19 3 called Sion and 
Moriah 2 j , called the midfi 
of the earth 2 2, other Coun- 
tries take their denominati- 
on from the fitHation of It) 
ibid, it is taken for the City 
and people , 232. 

Iefus , whether any man 
may be called lefas^ 219. 

Icwcs, oppofite to the 
Gent i Is in their worfhip 7 6, 
taught many wayes 1 29 y the 
forme of their <vcw 157, 
helpesfcr their \ndgements 3 
memories a'ad affections, 
158. they adde to the Law 
of "God \ j 5P 

lofhua j called Hofliea , 

lubile, when proclamed^ 
107, hy whom 1 1 4, when 
it fell with thefeventh yeere 
of ref?. } 1 1 5 , why it was ap- 
pointed 1 1 ?, when the first 
labile began. ibid 


Keycsfottre forts ofkejes 

Kid , not to feet h a kid in 
the mothers milke 1 30. 

Kingdome, Salomons 
Kingdoms compared to the 
Mo one x 02 % 

Lampes^i? the Priefl 
trimmed the Lampes, 4 1 . 

Land, how it re fled three 
per es together 1 17. 

La wjeremowail abolified 
1 7 1 . £ threefold ufe of it 
l 745 Lowes morall pofitive^ 
divine pofitive, 1^4. 

Lcvites payed tithtothe 
Priefl 12 a , their iibcrall 
maintenance \ 2 3 , 1 2 ^ 125 

Life, Uno life ann\e^lto 

al the comman dements 1 2*1, 

how t he If e is in the bloody 

1 3 2 the fbcrtmffc of it de- 


\Ai\thGtoX)4ccurfea^ 161 

Man, more unclear than 
an) creature 1 50. 


The Alphabetical! Table, 

Mary offered for berfelfe 
and for bei * forme 5, 

Meate offering^ offe- 

Minifters, not to enter 
tcofoone 1 8 ^youthes not fit 
to be Minifters 185, not to 
jeeke their mne praife 200. 
their great efi credit 201, 
their travels not alwajes 
loft 204 f)ow they may bee 
guilty of the finnes of the 
people 226. 

Miracles,^*/ not faith 
180, who defired miracles ^ 
ibid, men not confirmed by 
by miracles 1 %\^threeforts 
of miracles, ibid, 

Moabites, a filthy peo- 
ple in their worftrip-^ 74, 7 5 . 
Moone,*^ names of it 
100. when the New Mocne 
was k*ft 3 ibid, it bad no 
Sacrifice , ibid, why they 
kept the New Mcone 10 1 5 
dwerjf changes and courjes 
oftheSnoom 10 z^a threefold 
motion of it 103. 
Name, toimpofe a name 
tfigne of Authority 2 19 . 

Nazaritcs, accordm^to 

their *ge,cf thee frts 78; 

according totketmejf tco 

ftrts > ibid, not to dnnkc 

wine 79 f not to touch the 
dead 80. whether the Na- 
zarite or Priefi mere holy 
80. not to/have their haire 


Number jlum&fetfin- 
gular 6 the Hebrew /peake of 
themf elves in the pint all 
number 2 2 6 1 number put 
for a few in number 255. 

Offerings , of diverfe 
forts 5 5, what offered in the 
meat offering 58, two forts 
of meat offrtng j6 3 thefneat 
offering put for all the Sacri- 
fices 5 9 jfthepeace offering, 
ibid , the Priefis part in 
it, £©. the feafi of it 62, a 
bad divifion ef it , ibid. 
the offering of lelcufie 6%, 
finne effangof twoforis 66, 
what finne offering the 
T r it ft s might eate 66 , the 
trefpajfe offering 68. 

Olive trees w Zacha- 
ries vifion what 40. 

Oyie, in the Tabernacle 
pure ojle 40 5 it is called 
fold. ibid 


Paficover p taken diverf 
h 84. how it pertained) to 
the fourth Ccmm an dement, 
ibid, whj eaten with mlty~ 




vexed bread 85 , why with 
fmre hevbes y ibid. Whe- 
ther the Cup in it a Sacra- 
ment all Cup or not, ibid. 
what things proper t9 the 
Paffeover in Egypt , and 
what proper to ///* Cana- 
an 86 , feven memorable 
Paffeover s ibid, whether 
the Paffeover a Sacrament 
or a Sacrifice 87, whether 
Chri/i kept it upon the lewes 
day 89, why reckoned a leffe 
holy thing 248. 

Pcmccod^caSed thefeafi 
of week es 9^ it had but one 
holy day 95, 

Pharifces, of two forts, 

Phyla&eries, why the 
lewes wore them 159 , 
how they abufed them 1 60, 

Pillars, what they Jtgni- 

Places twofold 7 3 fome 
places for worfhtp commm 
ded fifne allowed 16 high- 
places taken in antvittfenfe 
1 7 fane to offer in the high- 
places after tic Temple W<u 
but /ded J 8.. 

p rea chc rs ^ of three forts^ 

Priapus the god of the 
Moabites 74. 

Prieft, his ponton in the 
Sacrifices 55, why hee got 
the [houlder 60, the breafl 
6* % he might erre 6^ the 
priefls mtght wear e no wooU 
in the SanSmry 69, they 
wore their girdle about their 
pippes 70 fvhut Garments 
the H'gbpriefi wore when he 
went tnto the holiefl 75 , 
prte/h called Levites 1 2 2 . 

Pricfthood, entailed to 
Levi 1885 how long it con- 
tinued in hzxowspofterityj 
ibid. howYLW hid it 189, 
how it was prom /fed to Phi- 
nehas. ibid 

Prophefles, when not 
to be taken literally 136. 

Purification of women 
5 5 three forts of purificati- 
on 108. 


Reckoning, am^ngfl the 
lewes of three forts 1 1 6. 

Remiffion jendertbe Gof 
pell farre above the remisji- 
on under the Law 1 20. 

Rqft, oftiefeventhyeere 
1 1 3, at whatyeet e st began 
ibid, at what time of the 
yeere, ibid, ferjeere. 

Rod, Aarons rod 178, 

rods were carried before the 

Tribes. > 17 q 



The Alphabetical! Table. 

S 1 ner of them 225, how hee 

Sacrifice, whether they \ dealeth with his owne chil- 
might Sacrifice in ether \ dren , and how with Gods 
places than at ifa \.Arke or , children 225, 
'tabernacle i6> three forts \ Seed the brother tor aife 
offer /fleers before the Tern- up fa J to the eldeft brother 
piewasbuilded 17. j 192, the wemw railed up 

Sacrifice, without Lie* \ feed to her parents 195. 
wtfl) 52, // was changed \ Sbewbreadjw bread. 
when it was offered 53 = f*h j Shoe, the puking iff it 
fovedwithit^ihid, the di^ \ twofold 206. 

vijitn of Sacri ficts 55, the 
dayly Sacrifice 5£, why cat 

Sinneoffring^ oflfring. 
Sinncs, done of ignorance 

derm burning 

led ccntinuaB fibid. the or- | andtgnorantly <^8, whether 

all fmnes remitted^ Simul 
& Semel 239. 
Son four e forts offons 1 4 £ 
Stand, tojland taken di- 
ver fly 221. 

Tabernacle divided in 
t hree parts 9 2 iO how tt was 
tr an (ported 1 5, how it dif- 
fered from the Temple jbid. 
Temple, vhtt light wot 
in it <? y to what trtbe tt be Ion- 
ged 25, divided by a line 
I i^fic. ihe [fcond Temple 
built after the manner of the 
Jirft 3 1, how theftond ex- 
celled the fir (I 31, it is cat 
led geld ,ibid. how Ged re- 
moved ft om it by debtees, 
3 2, many things added to n 
which nere not in the Ta- 

their Sacri- 
fices 57, faenfices accor- 
ding to the perfons 6^ofa- 
crtfice fr yvilfuli fos$>id. 
'Why but one fort of Sacrifice 
for all fanes done wittingly , 
6j , Gideons Sacrifice 16. 
Sacr Hedge cempared to a 
fnare 1 54 Gods judgements 
upon Sacrilegious men 1 54. 
Salomon, his offering in 
Cibeon iqfoisfacrificing in 
the middle of the Court 50, 
his throne 28, he made the 
Veffels of the Temple except 
the Arte. 59 

Sampfon ceafed not to 
San&'\&c?itto ) twefold§'). 
Satan, the order of bis 
temptations 224, the man- 

^ 4 t*i> 




The Alphabetical! Table, 

'«4*\ N* *>%C* 

bernack r yO. 

Tithes .payed hy the peo- 
ple^ and by the Levitts 12 i„ 
three forts of tithes 125^ 
why they were payed 12^ to 
tithe wh At 122. 

Tribcsi*% kept diflwcl 
2 q , reprefentei l>y many 
things 42, how they are rec- 
koned™ the Scripture 27%* 

Tyrizns^he/pcd to hmld 
the fir ft frfecond temple, 3 o 

Vaile, a token offub]ec7i- 
on 1 50, 

Venusfotv mr (hipped jy . 
VncleanenciTe, of two 
forts 4 , the great uncle an- 
nexe of the woman 5, un- 
cleanneffe of the child 6, 
three forts of uncle aneneffe 
i^tmputed mcleanneffe of 
tweforts 144. 


Wants three fcrts of 

wants 2 33 

Wztei^fcrfeed vqi^the 
bitter water 150^ why the 
v. oman dranke it , 1 5 r 3 why, 
out of an e a* then ^vejjeE 
ibid, thecfftclsojit. 252 

Whoiedomes^f the pa- 
rents how punijhed in the 
children 144. 

Wine 5 put fir firong 
dnnke^ 80. 

Woman 5 not to re ear e 
mans apparel?, 77 5 the wo- 
man gives feed in gwerati- 

Words, why repeated, 
Yeere of re ft ^ 1 io, yeere 
Zachariah, an inferrior 
P'ieft, 4. how the Angel ap- 
peared to him At the time of 
itscenfe* ibid 



Pag. 171, the Lcrd gave his people the morall Law 
and the ceremonies • and the Gofpell 5 when the cere- 
moniall Law was given, it derogated nothing from the 
moral! Law, there was nothing abrogated or changed 
inthefirftLaw, or (abrogated in place of the morall 
Law, but wh( n the Gofpel came in, the ceremonies 
were abrogated, etfuperwdutt* eftfpts mtlm. 

Some Lawes are naturall and ceremoniall , fome 
are judiciall and ceremoniall,and fome are meere cere- 
moniall $ naturall and ceremoniall, where the ground 
of the Law is naturall, and the ceremony annexed, the 
ceremony being taken away the naturall part may ftand. 
Example^the father was bound togiv$ his fonnea dou- 
bleportion, becaufehe washisftrength, and becaufe 
he was a type of Chrift -take away the type,thc morall 
part ftandeth. So where the Law is ludiciall and cere 
moniall, Example,Cities of refuge were appointed to 
fave the mankiiler, and he was to abide there untill the 
death of the Highpriefb, takeaway this ceremony, and 
Cities of refuge may rcmaine. Thirdly, where the law 
is ceremoniall and Judicially Magiftrate cannot make 
the ceremoniall part , a pan of the ludiciall- Example, 
this was a judicull and ceremoniall Law,tkat the male- 
faftor (hould be hanged uponatree,and that hefhould 
be cut downe/before the night, becaufe he defiled the 
land, a magiftrate may caufe hai -g a tbeefe now , but he 
cannot canfe hang him as accurfed or not fuffcr him to 
hasg all tii&ht, becaufe he defiled the Land. 

— tt* 





Of the Ceicmoniall Lawes wkich are an- 
nexed to the Commandemcnts in the 

firft and feeond Tables, 


Of the reducing of the Ceremonies of the 
Law in generall unto the Com* 

He Apoftle Vtul willeth 
Timothy to held fdfi the 
fir me of found words which 
he h*d beard of ktm, 2 Tim . 
1. 1 3. In theSyriackit is, 
Hhtrdfer&mhiA^ a fpeech 
borrowed fro Merchants 
who have fevcrall boxes 
or holes wherein they put 
their feverall forts of Mo- 
ney. So ftiould TJIvihes have proper places of refe- 

B rence 

"Nlin pnprk cap- 
ful e in quibus fmgu- 
Ui monct arum genera 
erdine certo difponunt 
ut in promptu fingula 
babcant cum opus 
j iter it. 

TkomAsa : 2 $**ft* 10 1. 
Art.<± % 

Exercitations CtremonlaM. Commandite Lib. i. 

rencc to which they fhould rcfcrre their fcverall heads. 
Amongft the reft it is not the leaft skill to referre the 
Ceremonies of the Law rightly, to their owne com- 
mandements , and digeft them in their feverall pla- 

The Schoolerrren divide the ceremonies in foure 
[ons^in/aenfe/a, far amenta, facra,& obfervantias^ In 
Sacrifices, Sacraments, holy things, as the place, the 
time of their worfhip,&c. and ordinances which they 
didobferve, although alithq ceremonies may be re- 
reduced to thefefourc heads, yctwemnft follow ano- 

Some cersmenici be- 
long to all the Com- 
ma adeiijents* 

Some ceremonies be- 
long to two Coalman* 

ther order, and reduce them to the Commande- 

Firft, fome. ceremonies cannot be reduced, to one 
Commandement, but they belong to them all, as to 
wearc fringes upon their garments, is a ceremonie that 
cannot be referred to one Commandement, becaufe 
it ferved for the keeping of all the Commandements, 
. Num.i $.39. And ii ijhalt be unto you for a fringe , that yie 
may loohe upon it and remember all the Commandement s. 
So Deal. 21.23.//* that U hanged is accurfed of God, this 
ceremonie beiongeth to all the Commandemenrs 3 as 
the Apoftle apply eth .it to. the breach of the whole 
CommandementSjGj/.^io.and 13. 

Secondly, fome ceremonies belong to two Com. 
*faandemems,as the purification of a woman after her 
child-birth, is a cercmoniall Law which fignifieth that 
they did conceive their children in originall finne, and 
therefore had neede to bee purged and purified after 
their birth. Now becaufe originall finae is co»dera. 
ned in the firft and laft Commandement , therefore 
this ceremoniall Law, is annexed to them both : origi. 
nalllin is condemned in thefe two Comroandemems, 
for in the other com mandements where thefullcon* 
fentand ad of finnc is forbidden, it is not forbidden. 
_________ Thirdly, j 

Of reducing Ceremotiies t& the Moral! La*to. 

Thirdly 5 fome ceremonies, in divers refpe#s,raay 
be referred to divers Coftimandements, as Levit-iy. 
14. Tee JhaBeate the blood ef no manner tfflefc as they 
weretoabftaine from blood in reverence of the blood 
ofChrift, which was to be fhed for them, then it be- 
longeth to the fecond Comtaandement, as the reft of 
the fignificative ceremonies^but as they were to ab- 
ftainc from blood becaufe the life was in it, it Was 
cruelty toeatcit, and in that refped it belonged to the 
fixt Commandement. 

SaNtm.i 8 . % 1 . and 24. and beheld / have given the 
children of Levi all the tenth in if rati for an inheritance. 
Now as the priefts gathered the tithes, and received 
them from the people for ferving at the Altar, it was 
a dutie required of them in the fecond Commande- 
ment; therefore it is fayd, the tenth puH he theirs fir 
their jervicewkick they ferve^ even the (ervice of the Ta- 
bernacle of the Congregation 1 but as the people payed 
thefe Tithes to the Priefis, it is a duty required in the 
fift Commandement, to honour them. 

So Dettt. 2 1.17. Hejhallgive the fir fl borne a double for - 
thnofaUthatbcbatb) This ceremoniall Law,as the el- 
deft fonne was a type of Chrift,isa dutie of the fecond give him the double portion • but 
as he was his fathers firft borne, tokeepe the families 
diftinguifhed,that they fhould not bee confounded in 
Ac Tribes , it is a duty required in the fift Comman- 
dement $ becaufe parents fhould provide for their 

Laftly,thefe ceremonies generally for the mofl part 
ate referred to the fecond Commandement. 


Some ceremonies lit 
diver* relpe&s belong 
to diverscommande* 



t— ■—« r "--f—nr-r— rr 

r ... a m m 

Eterckatiom CeremonhU. Command, i ; Lib. i . 

Haw tWi ceremonial! 
Lawpertameth to the 
£rft Coxsnufidfincnc. 



Ceremonies belonging to thefirft Qom- 


Of the purification of thelboman after her child* 

Luk.t.ii. And when the dsyes of her purification de- 
cor dine to the Low ofMojfes were accompliJhed % they 
brought h/m to lerufalemto frefent him to the Lord 
{as it is written in the Law of the Lord fiver j male 
that openeth the womb, flag be called holy t$ the herd) 
and to offer a (acrijice^ according to that which is fayd 
in the Law of the LorA^ a p aire of Turtle Doves ^ or two 
young Vigtms m 

IT may (eemc ftrangc to fome, how this cercmoniall 
Law fhould belong to the firft Commandement- 
but this is not ftrangc 5 for our conception in finne is 
condemned in the Commandement* j but it is not con- 
demned in any of the Comraandemems where the a& 
and fuil dcliberauoa of the rainde is forbidden $ there- 
fore the negative part is efpecially condemned in the 
laft Cocnmafidemem, and the affirmative is comraan. 
ded in thefirft Commandement, which requireth the 
purity ofour nature, that we may love the Lord with 
nil our heartland io the child muft crave pardon for his 
&nn€)Pfdl. 51.5. and the mother here muft offer her &• 
crifice for her felfe aad her child. 

The mother when fae conceived and bare a female, 
fljewas uncleaneia hergreai«ncteanneflc fevonteene , 

dayes, f 

Of the Purification oflbomen* 

dayes,and in her leffe uncleanncffe (hee was uncleane 
threescore and fixe ddLfc$ y Livtt. 1*4. 

When flic conceived and bare a male fhe was un- 
cleane in her great uncleanneffe fevendayes, and fhee 
wasinherlcffeuncleanneffcthirtie three daycs.r<r.5. 
The reafon why fhe was longer uncleane when fhee 
bare a female,than when fhe bare a male, was not tno- 
rail , becaufe the woman finned firft and not the man$ 
but the reafon of this is naturall, becaufe the male is 
fooner quickned in his mothers bellie, and moovcth 
more quickly by reafon of the greater hear, and dry- 
ah up fooner the humidities than the female doth 5 the 
female againe is more flowly quickned by reafon of the 
greater cold and hum iditic, and'therefore the mother 
had a longer time prefer ibed to her for her purificati- 

The mother when fhee was purified, fhee was to of- 
fer a facrifice for herfelfc and her child . 

Some hold that flicc was to offer a facrifice for her- 
felfe, and not for her child 5 and therefore they read 
the words this wayes, when the d&yes of bcr furtfcAtion 
Are fulfilled for ifonne or for a daughter s fhee [hall bring a 
Umbe of the firfl yeere for a burnt effcring x &e. But the 
Textfccmuh rather to be read this wayes, When the 
dayes of her purification Are fulfilled-^ for 4 ferine or for a 
daughter fb: fball bring a Umbe cf the firfl yeere for a burnt 
offering. And thepraftifc of Mary the Virgin confir- 
tueth this, that day that lie was purified (hee brought 
a paire of Turtle Doves, or two young Pigeons, and 
offered them to the Lord for herfelre and for her 

But it may be fayd, Luk.2 • 2 2 % Cum impleti effent dies 
V fe(U; t<r(M *vnt And when the dajes of her purification were 
fulfilled jmd not of their purification. 

y Avm \ % p Ut f or rtvx^f, here, according to the Feb re v 
______ B 3 phrafe 

The reafon why r :he 
mother was longerun- 
cl#ane when fre tare a 
remale than when &« 
bare a male. 

The mother offeree! for 
her fdfe and her child 
when Axe wai purified. 

Mary offered a facrifice 
forherfclteand forh«r 

The Hebrew«put th« 
plurall number for the 
lingular, and t he Angu- 
lar for the plurall oft 

The child vvasunelcane 
as long as the mother 
was unckane. 


r J*ftv* 


Exercitafyns CeremonialL Command, i . Lib. i . 

phrafe,and fo it is in the Sy riad^ for the Hebrews put 
the plurall number for the Angular, as I0d.12.17. He 
was buried in the Cities tfDtvidjhzx. is,in one of the Ci. 
tics-ofDiwf, fo Matth.77.44.tbe Tkeeves railed up$n 
A/w,that is,one of the Theeves railed upon him,So/w<# 
1.5 .he went dewntinto the fides $ftheJhipjchatis y to one of 
the fides ,So Vfal. 1.3, A tree planted by the rivers of wa- 
ters, that is, one of the river's. So likewife they pat the 
Angular number for the plurall number as here, the 
dayes of her purification, for the day es of her and hi purifi- 
cation. For fo long as the mother was uncleane, the 
child who fuckt her was alfo unclean** and Chrift 
who was fubjcdttotheLaw, although there was no 
morall uncleanneffe in him 3 yet he was legally uncleane 
all this tirne,umill his mother was purified, and this 
ferveth for our great comfort, that hee became 
uncleane legally, to take away our morall unclean- 

But if Chrift was uncleane all this time, howrould 
he be circumcifed the eight day t 

Chrift was but in his great uncleanencffe untill the 
feventh day,ashis mother was ♦, and therefore he was 
circumcifed the eight day; but the females who were 
not circumcifed, were uncleane until! the foureteenth 

It may be asked, why Mary offered a facrifice for her 
purification,fecing flie conceived not her child in ori- 
ginall finne, and this facrifice was appointed as a reme- 
die againft originall finne ? 

As Chrift who knew not finne yet became legally 
uncleane for our caufe 5 fo he would have his mother 
alfo for her legall uncleaneneffe to offer that facrifice, 
which all o&her women were bound to offer , who 
were both legally and morally uncleane. 

The Conclusion of this is,as Elifia when he cured the I 

un- ' 

Of the places of Gods ~toorjbip> 

unfavory waters of lericho did caft fait into the fpring 
ofthewatcrs,2#//*£.2.2i.Sowemuft crave of God> 
that he would firft purge the bitter roote of originall 
finne, before he come to purge our other finnes. David 
craved pardon of the Lord for this finne, ffdmt 


Of the place efGods Iboifhif, 
"A ceremoniaM appendix of Commandimnt II. 

Dent, 12.5, But unto the pfoce which the Lord pur God 
jh&chufe cut of all your Tribes to put bis name there* 
even unto his habitation JbaSjeefeeke y and thither Jhall 
jce come* . 

T^He places which ferved for the worfhip of God 3 
•*■ were either places commanded by God, or ap- 
proved by him : places commanded, asthe Tabernacle 
and Temple, places approved by God, was their Sy- 
nagogues and places of prayer- their Synagogues,//*/. 
74,8. they have burnt up all the Synagogues of God in the 
Und> their place of prayer was called ^3?«y^«,inthe 
Syriack, B^mus orationis^ a houfe of pray er, Att % 1 6. 1 3 . 
Andon theSabbothdaywewent out of the City by a river 
where prayer -w& wont to be made. 

The Tabernacle and Temple were Lociutjic^ as the 
Schoolemen fpeake$ their Synagogues and ^wvxa, 
ho\ifesofprayer,were but Loci ut loei, therefore they 
ra%htnot facrifice in them, but when they worfhiped 
in them, they turned alwayes their faces towards the 
Temple, The 

Places for worfliip 
approved or comraanz 
did by God. 



Exercitatioru CeremonialL Command, i . Lib, I. 

*l^D appellative hie 
fumitUr a ** 

prttrdxifyWt rradenot 
thatD^O/^ev^r dwelt 
m the tents ofl^f*<*r 
therefore it fooutd be 
translated,*/ tn /^edar c 

The Tabernacle which was the firft place comman- 
ded for the worftiip of God,was a type of heaven,P/*/. 
15.1. Lord who /ball dwell in thy Tabernacle* and when 
they could not have acccfTc to the Tabernacle, they 
thought themfelves but like the wandring Arabians, 
that knew not God nor his worfhip,f/4/. 120.5. Wuk 
me that I fo]ournefo long y dwelling as in theTents of Ke- 

This Tabernacle was divided in three parts, the ho- 
lieft of all, the holy place, and the court of the peo- 

The holieftofallfigni fled heaven, the fecond place 
fignificd the ftateofthe old Law where the Pricfts en- 
tered in daily and offered for themfelves and thepeo- 
pIe,andthccoart of the people fignified the Church 
here below. 

The people might not crime intothcholicilofall. 
but Efy 5 d.7. My h$ufe Jhall be called the hottfe of prayer ', 
he applycth'tbis both to the Iewes and Gentiles, which 
Chriftapplyeth to the Iewes onely in the Temple of 
ierufaUm y m& the Prophet f peaketh infr$totype^% Chrift 
in typo: the Profely tes might not come into the court of 
the ifraelttes ,they flood but in Atrio Gentium, in the 
court of the people, but Efaj forctelleth that the Gen- 
tiles (hall have as free accede to the houfe of God, as 
the IewcSjbecaufe his houfe is the houfe of prayer, and 
this SaUmon foretold, 1 £/*£. 8.4.1. if * Granger come 
fromafarre country to call upon thj name, then heare thou 
in heaven, that is, grant that they may have as great ac- 
ceffe to thee as the Iewes have. 

When Herod built the Temple Jie wrote an inferip- 
tion upon the gate of the court of Ifr ael, that -no gran- 
ger jlioald enrer in there under the paine of death } but 
now thisinfcriptioM is changed, that whatfoever ftran- 
ger he be that doth not enter into the houfe of the 


ThepeopTe might not 
come into the court of 

J'comparifon beWtxt the Tabernacle and Temple 

Lord, (ball dye the death : before, the people might 
not enter into the court of the Prieft; but now wee 
are all Kings and priefts to God, x let. 1.9. before, the 
Levites might enter where the people might not goe, 
they might goe into the court of the Priefts, but not 
into the holy place 5 but now all the people are the 
Lords Levitts jAali.%. Tee have corrupted the covenant 
of 'Levi^fatth the Lord ofbofles, Levi here is put for the 
whole people, and therefore they have as great acceffc 
now as the Priefts had. Before, none might enter in- 
to the holieft of all,but the Higbprie/l once in the jeere^ 
Het>*9<7< but now all have accejfe to the throne of grace^ 
Heh $.i6.Rom 5. 2. 

The Tabernacle and the Temple were alike in many 
things,firfHn the formc,f©r the Tabernacle was a pa- 
ternc to the Temple. 

Againe there was no light in the holieft of all in the 
Tabcrnacle 5 So pcyther in the holieft of all in the Tem- 
ple, andthefignificationwasthis 5 £^\2i.2:|. an A the 
GityhadnoneedeoftheSmne, neytherofthe Moons ^ 
to fbme in tt^ for the glory of God did lighten it , And 
the Lambe is the light thereof. In the holieft of all 
there was no light, and the Highprieft when he emrcd 
into it kindled fmoke, and he faw nothing, feecaufe 
the Lord dwelleth in a cloud,/yi/i 8. 1 1. he was not able 
to behold the fhecina ©r glory that dwelt in the holieft 
there was no externall light that came there, tut the 
Lambe was the light, and when we ftiall be glorified 
wee (ball not fee that inacceifible light in which hec 

i So in the holy eft both in the Tabernacle and temple 
there was no light but the light of the Candleftick, for 
there were ro windows in the Temple to give light to 
it, and it was compaflcd round about with Chambers 
that it could have no light. 
i c 1 Sam. 

The Levites might not 
goe into the holy 


nSn appellative bic 

» M «• 

fumitur quia hake 
H przfixum. 

A comparifen betwixt 
the Tabernacle and 

In what things they 
were alike. 

How the Lord is fayd 
to dwell in a cloud. 

no light in the Temple 
but thac which the 
lampe gave. 


Exerciutions CtremoniaU.Commandri . Lib. i . 



The Court of the 
Pncfts was not covered. 

In what things the Ta- 
bernacle and Temple 


The Tabernacle had £ 
not the court of the 

I Sam.^.$. And ere thelampe of God went out in the 
Temple of the Lord where the Arke of God was, andSamu- 
eltvatlayddownetofleepe. Thenit may fecme that they 
had other Iight,than the light of thccandleftick. 

Before the Umpe of God wens out, that is, before the 
lampes were changed by the Priefts,and newlightsad- 
ded; and the figmfication of this was, the Church 
fhould be directed by no light but by the light of the 
Word, 2 Pet .1.19. We have alfo a more Jure word of Pro- 
pheftejpphereuntoyee dee well that yee take heede, <u unto a 
light that fl)ineth in a darke place, untill the day dawne, 
and the day+ftarre arife in your hearts. 

There was a court for the Priefts both in the Taber- 
nacle and Temple, and it was not covered above, to 
fignifie,that the Church here, hath more of thelightof 
nature than of the light of grace, 

Againe,the Tabernacle and Temple had the like im- 
plements both in the Holieft,and Holieft of all* 

And !aft r the Tabernacle and the Temple ferved for 
the fame ufe for Gods wor/hip. 

Now let us fee wherein they differed. Fir ft, the Ta- 
bernacle was moveable, and the other was fixed; the 
moveable Tabernacle fignified our eftate and condi- 
tion here , and the Temple which was immoveable 
fignified our eftate in future glory. 

Secondly 3 the Temple was much more large than 
the Tabernacle 5 the Tabernacle had nor the court of 
the Gentiles as the temple had, there was but one goh 
den candlefticke in the Tabernacle^nd ten in the Tem- 
ple,! £/>sg.7,49, So in the Tabernacle was but one bra- 
fen Laver 5 & in the Temple there were ten;fo there were 
but two Cherubims in the Tabernacle, but foure in the 

Laftly, the Tabernacle indured not fo long as the 
Temple did; and when the Tabernacle had no ufe,it was 
layd up in the Temple* The I 

Of the Jrke< 


The Conclusion of this is,the Tabernacle gave place 
to the Temple : So both the Temple and the Taberna- 
cle gave way to IefusChrift,who was both the true 
Tabernacle and Temple, and of whom they were but 


Of the Arke. 
A Ceremonialt Appendix of Command z. 

Exod. 2 y • 17. And thou fh alt m&ke a Merc ie fate of fur e 

Gold^c.verfli. and there IvriUmcetevitb thee, 

And iwtH commune with t bee from above the Mercy 

feat^ betwixt the two Cherubims which are nfon the 

Arke of the Tejlimony. 

T*He Arke was that place from which the Lord gave 
*• hisanfwersto his peopIe,& therefore it is called 
DebhirJbisJpeakingplace^iKwg.e.t^. and it was a type 
of Chrift, by whom God fpeaketh to his Church, and 
it was czlkd bis J!rengtb,Pfal.i}2.S.md78.&i. and his 
glory ,154/0.4,20. and the King of Glory, Pjal.z^'j. and 
the place of the foles ofhisfeete^Efaj.^y. and htifootc- 

How is it both called the place of the foles ofbkfeete % 
and his glory} 

Becaufe all which is in God is glorious, there is no 
bafe thing in him . If the feete ©f thofe who preach the 
Gofperocbeauti'&l^,i 5. much more all that is in 
him is beautiful! and glorious. 

ca The 


The divers names giY«n 

to the Arke. 

"V3"1 adytum quaji 

• 1 
Oraculum $d Jof*'9- 
rtum dtttum quod tern 
tnd§ rifronf* dtret* 



Evercitattons Ctnmmiall Command: I . Lib. i . 

The Ark e called the 

T^WSW divinitas, 

gloria divina inter ho- 
mines habit ans a [2^ 


Why the Cherubims 
looked dowiieward. 

The people were com. 
manded to worfhip be- 
fore the Arke. 

They wor&ipped be- 
fore the Arke becaufe 
the glory of the Lord 
dwelicth there. 

The Arke is called the propitiatory^^. 3.25. 1 loh. 
2.2. which covereth pur finnes, and it covercth the 
Tables of the Law that it fhould not rife up againft us 
tocondemneus^/^fi/WjOrthe majeftie of God dwelt 
upon this Arke, it was called Jhecina fiom skacav,ha£h 
tare, and it fignified Chrift dwelling with mtn,Reve. 

The Cherubims flood upon the mercieftat with 
1 their faces looking downeward towards the propitia- 
tory, and Peter alludeth to this, iPet. 1.12. rrbuh 
things the Angels defire to locfauuto, the Angels looke 
downe to the propitiatory,but they looke not one to^ 
wards another ; For then they fhould have had their 
faces towards^c/jMjthe glorious majeftie which they 
could not endure to behold 5 and here is our comfort, 
that we may behold God in Chrift, when thevaiieof 
his fielh is put betwixt us and him to cover his majeftk, 
for otherwayes he were a confuming fire and we could 
not behold him. 

The Lord commanded them to bow before the 
Arke,and to worfhip At kkfooteftoole^PfaL pp. 5 . the rea- 
fon was ; becaufe the divine majeftie dwelt there. 

The Lord dwelt in the cloud,inthc pillar of fire, in 
therocke,andinthebu/h,Dfl¥/.33.i£. for the gocdrviM 
of him who dwelt in the bufb, So the Lord is with his fa- 
crament, fo the Lord appeared in majeftie,and fohe 
dwelt amongft us in the flefh here. They were not to 
bow before him when he appeared in his types, as in 
thccloucynthebufii^ndinthefyre^neyther when hee 
manifefteth himfelie in his Sacraments, but when hee 
manifeftedhimfelfe in the fleflj, and united our na- 
ture hypoftatically to his Godhead, here wee are to 
w©rfhiphim:and fo when he appeared in glory and 
majeftie above the Arke betwixt the Cherubims, they 
were bound to worfhip htai, and when he appeared / 


Of the Arke. 

l 3 

in the Temple, E/ay 4 6* 

The Lord had a threefold Arke, firft, a fluctuant 
Arke, as that Arke of Noah, Secondly, an ambulato- 
ry Arke which was the Arke in the Wildernefle, and 
before the Temple was buildcd, and thirdly, the fix- 
ed Arke in rhc Temple. 

The fluctuant Arke of Noah fignified the tofTed and 
troubled eftate cf the Church in the world here, it is 
reprefented alfoby the {hip in which Chrift and his 
Apoftks were; this fliip was mightily toflfed, and 
Chrift was flcepiuginthemeanetime in the fhip, the 
Difciples cryed out and bad Chrift awajce, for they 
were ready to perifh,and Chrift awoke and calmed the 
ftorme; thefluduant Arke is like the Church toiled 
to and fro, and Chrift in the meane time fcemeth 
to be fleeping, yet he hath a care that the barkc pcrifli 

The fecond Arke was that which Moyfes made, and 
it was the ambulatory Arke, this Arke remained in 
the Tabernacle from the dayes of Moyfes untill the 
dayes of£//, and then they brought it out againft the 
fhilifiims , where it was taken by them ? iSam.^n* 
After that the thiUflms had taken it, they caricd it to 
their five Cities, j(bd0d 3 G*tb 9 EkrM 3 EskaionandGazaj 
i S&m.^ % and there it remained in the cattwrie of the Phi^ 
liftims fevtn mtnthes, i Sam. 6>i- but when the Lord 
plagued them, they lent it away upon a new cart to 
Beihfhemefh, but the Lord fmote the men of Bethfhe- 
mefh aftb,becaufe they looked into the Arke, therefore 
they {em for the men of Keriath'y&rim to fetch the Arke, 
So they brought it to Ker/ath-jeahm where k remained 
fa the houfe of Amimdab^ in the hiU^ i Sam, 7.1. and 
trom them kw 7 ascaried into the houfe of Obed-E&m 
the Gittite^i chren.i}. and from thence to Davids 
feoufeatifr^/^whereheemade a Tent for it, the 

c 5 Arke 

A threefold Arke 

What the Arke of 

Nodn fignified. 


The places whereunto 
r he Arke was caried 
ar ter it was feparated 
from the Tabernacle. 


Exercitations CeremontatL Command, i . Lib, I. 

nWJ mom, appella- 

tive hie fumitur &* non 

The A rke is fayd to reft 

in the Temple, 

Arke was never in Gibea y for that was in the Tribe of 
Benjamin - } neyther did Aminadab dwell in Gibea^ but 
Kirsathyarim, which was in the Tribe of luda 5 this 
error that it was in Gib** arofe of this .becaufe they tran- 
{l&tcdgibbgna y Gibed,a proper name, whereas it fliould 
bctr^n{\aicdjdhill > appellarize :> ^ndAminadab dwelt in 

The third Aike was Salomons Arke which he fetled 
in the Temple of lerufalem^ the fame in fubftance,but 
wandring before • it had more Cherubims than it 
had when it was in the Tabernacle, there were but two 
Cherubims in the Tabernacle, but foure in the Temple. 
And now it is fayd to reft, i chron. 23.25. The Lord 
God bath given re(l to bu people, and in regard of the un- 
fiayednelle of it before Moyfes fayd to the people, yee 
are not yet come to your rcft y Deut. 12.9- 

But it is to be obfcrved,that when it was fetled in the 
Temple,thc ftaves which caried it were not taken away$ 
although they were hid and did not appeare,as they did 
when the Coathites caried ir, yet the ends of the ftaves 
were feene out in the boly place before tbeOracle % \King^, t 
8. thiswasdoneto let the Iewes underftand, that if 
they abufed this Arke, the Teftimonie of his prefence, 
and put their truftonely in it }that the ftaves were rca- 
die to be pulled out againe to carry it from them. 

The Conclufion ofthis, although the Arke was the 
pledge of Gods prefence to the lewes, and fantfified 
the places where it came,as Salomon fayd,T& places arc 
holy wbtreinto the Arke of the Lord hath corneal Cbro&. 
1 1, yet it was but the furniture of a worldly fanfluarj, 
8eb.$.i. and under the Gofpcl to be done away, that 
men fhould fay no more the Arke of the covenant of the 
Lord: at that time they Jhall call Jtrufalem the throne of the 
£*r^,/*r. 3.1*. the Church then fhall be his Arke,and 
he fhal fit upon it,becaufe it frail be fan&ified,&all flial 
haveacccffetotheholiefh EXER- ' 

Why the ftaves were 
not taken from the 
Arke in the Temple. 


Where they TborJhippedjkeJrke beingfeparated^c* 


Where they worjhtpped when the jfr-kp andTa- 
bernacle were feparated. 

A ceremonlatt appendix of Q^mm and, % . 

l King* $.4* And the King Trent toGibeon tofacrifice 
there $ for that was the great high plate \ a thousand 
burnt offerings did Salomon offr upon that Altar. 

MOyfes Tabernacle was removed from Shilh y Pfal. 
7S.60.He refufedtbefabcrnacle of Shilob^ and it 
feemeth to have beene tranfported at that time ,when 
the Arkewas taken out of it, and the Philiflims had 
overcome the lfraelites^ iSam.4.11. It was removed 
from S bt &, lere.i 7 .12. But gee yee now into my place which 
was in Shilo^ where 1 fet my name at the fir ft ^ and fee 
what l did toityZndPfal.yS.6j, Moreover he refufedthe 
Tabernacle oflofepb^andcbofe net the Tribe ofEphraimfiut 
kechofetheTribcoflndah; the Mount Sun which he lo. 
ved^ that is 5 hee reje&ed Shiloh which ftood in the 
Tribe of Ephraim, and the Tabernacle cf/^/^becaufe 
tphraim was hfiphs fonac* 

The Tabernacle was tranfpertcd from shiloh to Nob 9 
a Citic of the Priefts unto which David did flie 5 from 
tftence it was tranfported to Gibeon^ Citfc in the Tribe 
of Benjamin^whcic it remained untill Salomon brought it 
to lerufal^z Cbr*> i.^.And Salomon & althe Congregation 
with him pent unto the high place which wm in Gib ton-fir 
^ there V9& thcTabernacle of the Congregation of Gsd , which 
Moyfes thefervant of God bad made in the Wilder nt/e. 



The Taberaade remo- 
ved from Skik after the 
Arke was taken wt 

The Tabernacle carkd 
to Nob. 

StUme* brought the 
Tabernacle to Icruz 


Exer -citations Ceremoniall. Command. \ . Lib, f . 


Who might facrifice in 
other places then at 
the Arkc or Taberna- 

Sometimes the facri- 
fice >Pneft and place 
are chang-ed. 

G Ueons fae&hcc. 

From thence SaUmcn brought the Tabernacle of the 
Congregation intothe Temple of the Lord, 2 Cf.5 5. 
6.7 .And the Priep brought the Arkeofthe covenant of the 
Lord unto his owns place 5 but the Tabernacle, as the 
Hebrewes fay .was lay d up without any more nfe. 

When the Arkc and the Tabernacle were feparated, 
whether might they worihip in any other place then be- 
fore the Arke or the Tabernacle ? 

Thefewho had an extraordinaric warrant, as Sa- 
lomen^David^ and fucb, facrificed in other places • as 
S^af/facrificedat/;*;**, and Vuvkl built an Altar in 
thethrefhingfloore of Araum the lebnfite^ and facrifi- 
ced there; andthcHebrewes fay, Aram pnvatam non 
effe licit dm nifi Frophetu. 

In extraordinary facriheesyee fliall fee fomctimes 
the place onely changcd,as in S&mncl aRd Davids facri- 
ficing. fometimes the Lord changed the place, the 
facrifice,and the Priefts • he changed the facrifice when 
Gideon had prepared a Kid for a feaft to the AflgclI J 
the Kid was onely to bee offered in a facrifice for 
the finne of the Prince, Lcviticcts.^. 2. yet hee 
offered the Krd here • then no facrifice was boiled 
before it was offered ; but this was boiled firft, and 
then offered • then he offered the bread for the meat 
offering,and the broth for the drinke offering : and the 



Pried was changed,thc Angcll was the Prieft, and Gi- 
deon was the Lcvite « and laft the place was changed. 
The Lord who is the lawgiver, and giveth lawes to 
men, and not to himfelfe, he may change time, place, 
and perlon as he pleafeth. 

What are we to thinke oi Salomons facriffcing in Gibe- 
on,\ AV^g.3.3. And Salomon loved the Lord walking in 
bis flat 'utes, as David his father , onely heejicrifiotd and 
burnt ineenfein high places. 

Salomon&cri&ced upon the brafen Altar which was 


Where they Tborjhippedjbe jffke being feparated^Zsrc. 


in Gilecn, as his father did, i chr.1.30. this is not fet 
downe as ablemifhto Salomon, a* if he had done any 
thing otherwife then his father ;for he loved the Lord, 
and walled in his ftatutes m his father Davidi and rak 
here is not p&rticula exceftiva vel excluftva, but oncly 
reftrifiiva^ that is, he facrified in no other places, but 
oncly in the place where hee faw his father facri- 

What arc we to thinke ofthe peoples .facrificing in 
the high places before the Temple was built, 1 King.$. 
onely the people facrtficed in the high plates 5 becanfe there 
wat no boufe built unt* the name of the Lord in thofe 

Some anfwerthat there were three forts of thofe 
who facrificed in thofe day es % firft, thofe whofacrificed 
to the true God in a place appointed by him ; fecond- 
ly/ome facrificing to the true God, but in a place not 
appointed or allowed 5 and thirdly,fome facrificing to 
Idols in a place not appointed by him : and they make 
the people facrificing in high places becaufe the Tem- 
ple was eot built yer, to be worfhippers of the fecond 
fort-, but if we (hall looke in what lenfe the high places 
are taken ufually in the Scriptures, we (hall findcthat 
they iignifie a place where they wor&ipped falfe 

What Altars are thefe,P/S/.?4. 3. which David fpeak- 
cth of when he faith, yea the Sparrow hath found a houfe . 
and the SwaHpw anefi for her (elf e where (he nuy lay her 
young onesjven thine Altar $ Seeing no uncleanc thing 
was permitted to enter within the Temple 1 and the 
Hebrewes wrkc^hat there was cole gtwebh a fear-crow 
fetuptpon the Temple to fright the foules, that they 
might not come ncare it. 

By the Altars here, are meant the Altars which were 
built in the high places to the Lord by the prophets, 

d be- 

S*'omon finned no t in 
offering in Gtbeon, 

pn eft particulz re- 

fluff iva, non exclufiva 
vel exceptive. 



Three forts of rl-ole who 
(acrificed before the 
Temple ivas builckd. 

The high places in the 
Scriptures u'ually are 
taken in an cvili fenfe, 



in'aibem corvurn 

W^at Ab ars are n cant 
that Daftitt fjeaktth of. 


Etercitations CeremoniatlCommand i . Lib. i . 


Ey Altars is meant the 
mcancsofGodj wcrs 

before the Temple was built; for as yet Salomons Tern- 
pLe was not builded: or it may be fayd that David fpake 
this by the fpiritof prophefie, of the Altars in the tiipp 
of thccaptivitie,whenthc Swallowcs built their nefts 
in the ruins of the Altars. 

What Altars doth £/i^meane of, when hee faith, 
they have depojed thine ^/fcrr/, feeing now there were 
no Altars in the highplaccs^which were the Lords Al- 

They have depoyedthy jfltars>thzt is 3 all the meanes 
of thy worfhip- or if we take the Altars literally, it 
may be understood of thofe Altars built by the Pro- 
phets extraordinarily after the Temple was builr, as 
Elias built an Altar in mount Carmd* 

The [ewes adde farther, that all the rimes that they 
facrificcd upon thefe Altars,they facriftced a femaleand 
not a male, i Sam. y, 9. v^agnalehu. & obtulit ipfum . but 
thecritickes of the Iewes 5 thc/l4*/0mArcadeth it va- 
}*g#*ieahfhai is a they offered a female upon thefe Al- 
tars, and not a male. 

Offering of Sacrifice upon the high places was found 
fault with alter the Temple was built* Jehofaphat is 
blamed for this^that he tooke not away the highplaces, 
1 K'mg % i 2 .43, and Jikewife Afa, 1 King, 15.14. becaufc 
he tooke no* away the high places 5 but the Lord com- 
mended Ezekuh much for taking away the high places, 
yet Rat/ache blamed him for taking away thefe high 
places and Aitars,£/Sj 36,7. 

The Conclufion of this is,the Lord by degrees with- 
drew his typicall prefence from the Icwes, firft^ he Se- 
parated the Arke and the Tabgrnacle^ fecondly, the 
Arke from the Temple, thirdly 3 hee deftroyed the 
Temple^that they might loo keondy to him who was 
both the Arke, the Tabernacle, and the Temple. 

It was a fault to offer 
in the high places after 
the Temple was buils 


EXER- \\ 

Ofthefituation of Jerufalem, 



Ofth fituation of the Out ofjerufakm* 

J ceremonial appendi^ofiomnand. 2. 

Tfal 48. Beautiful for fituat ion fhc joy of the whole earth 
ismountShnfnthcfihesoftht north the City of the 
great king* 

Inrufakm was compaffed abeut with Hils and Val- 
leyes,the Hilcs VJCrcGare^Calvarie^Gihon^Aeeldama^ 
Olivet jho. Vallcycs were the Valley of dead Carafes 3 
TyropAum^ theV alley of lehofophat oxhinnon^ or the 
Kings dale. 

TheCitieitfelfe flood upon fonre Hils, Sim to- 
wards the fouth ; Akra towards the north, upon which 
Salem flood 5 Mw^betwixt Sha and Akra^nd Beze- 
tha betwixt Akra and tylorub -, and betwixt Sion and 
jAoriah lay the great gulfe of Mill*. 

Vpon every one of the(e hills there is fome notable 
thing to beobferved:upon mount Gneb all the Lepers 
were put, therefore it is called.; he hill of Scabbes,/<?v. 
31.3 9. upon mount Cahdr/e Chrift was crucified 5 up- 
on Gihon Salomen was anoynted King; In^sfceldama 
was the potters field which w: s bought with the price of 
tkejuftene, for the buri&ll of grangers \Amos 2. 6. Acl. 1, 
19. upon mount Olivet Chrift was taken up to Hca 

Vpon mount Sun flood the fort of the lehfJes^vhich 
David taking in afterwards,called it the Citic of Davul^ 
therehc built his houfe. In mount Akra flood the old 
Cirie Szlcm^ where Melchizedeck dwelr,and it is called 

da Air 4 

The Hiis comgaflfcd 

The Hils upon which 
fciufalem fto©d. 

Some memorable 
things done on every 
one of the Hils, 

The Ciue of David 


Bxercitations CeremoniafLCommand 2 . Lib. 1 . 

n"lpn obvtim 


In mount Moriah AhrA- 
ham w ould have offes 

Thcnevvtowne of 
ter /ft (em flood in Bee 
K,siha called the upp^r 


lerufafcytfoc, tor, 
/era ft/em inferior. 

Akra horn bakkara^ ebviam venit^ becaafc there hee 
met Abraham md blcfled him when he returned from 
the daughter of the Kings, <j<?/*.i 4.15). Vpon mount 
Aloriah Abraham would have offered his fonne //aac y 
Gensi 2 .and here the Angell flood with a drawnc fword 
in bhliand above the thrcfliing floore of Aranna the/<?- 
c/>v>«f-?indup^n this mount afterwards was the Temple 
oi Sstewvnbiuldcd. 

In jfe^z&ifitas builded the new towneof ferufalem, 
called / l erum ipfer jus , inrefpe<5t of ferum fuperiu* that 
was in Sion. To the north of Bczetha and Akra flood 
the new towne buildedby Hezekwh which he compaf- 
fed round about with a wall called rnurus tertins^ for 
thefirft wall was builded by David round about Shn s 
even to the Sheep-gate $ the fecond wall was builded 
by Salomon roundabout Bezetba^ and joyned with the 
firft wall at tbeShecpe-gatc ; the third wall was buiL 
ded by ilszehah joyning i: to the old wall of the City 
Salem y and compaffed round about mount Akra to 
the water gate, wh-*re it joyned with the fecond 

Mi tie was a deepe gulfc lying to the north oision^ to 
thefouthof^/#r/4^thisgulfe S domon filled up when 
he builded his ownehoule^the Queencs houfeand the 
\\o\\itoi Lebanon. 

Mount Sion in which the City of David llood, was 
called the upper towne 3 and the reft that were towards 
the north of h, Salens and Bezttha y were called the 
nether towne, and to this the Apoftle alludeth 5 G*/.4. 
25. lerufalem which is beneath, and JerufaUm which is 
above 5 lemfalem which isabove ffgnified anogogical- 
lie the triumphant Church, but allegorically the free 
children begotten within the covenant of grace • and 
lemfalem below fignifiedthe children of the bond wo- 
man . and for this caufe iz is put in the duall number 


Oj the fitmtion ofjerufakm. 


lerufaiaym\ bccaufe it confifteth of two Cities which 
the Greckes call <*Wtoa/? & ^toW/?. $o facets arraie 
is called mabanaijm, cox\f\ ft ing of two armies, one hea- 
venly, another earthly • to thele two Salomon compa- 
reth the Church,C**/ 6. 1 3 . robat will yee fee in the Shu 
lamite$ as it were the company ofAfanahamjr two armies^ 
fhee confifted partly of Citizens in the triumphant 
Church,and partly of Citizens in the militant- 

ierufalem is fometimes called Sion> and fometime.s 
Moriab) and Sicn is called, the hill of God y Pfal.68. 1 y 
that is^ an excellent hill- for the Hebrcwes wanting 
the fuperlative ,they fupply it by adding the name God, 
by which they underftand that which is moft excellent 
and great in^that kind, PfafSo. u. 7 he trees of it were 
like the Cedars of God , that is, exceUcnt Cedars, So 
1 Sam>i 8.10. the ev ill (fir it eft he Lord came ufvnSiUif 
that is, a very cyill fpirit. So Ierufalem is called the 
daughter of $iw } thatis^ Sionhcrtdil', as the Sonne of 

When Ierufalem and Sion are fct together, they t ?re 
fotobe underftood , as a repetition of the iclfc- 
fame thing for the more earneft expreffion, as ZAck.y, 
9. daughter of S ion ^ O daughter of Ierufalem ^\\Zit the 
explaining of the one word by the other, carieth a great 
weight with it So Pfel.9 2, 5?. For lee thine enemies , O 
Lord, for loe^ thine enemies ,0 lordfljaBperifb t that is^they 
jEhall furely pcrifli. 

Moriab is alfo taken for all the hils whereupon the 
City flood, Gift 2 x.i.GoetotkeLandefvifien^ that is, 
tothelandof^r/^ but. Abraham-feeing that excel ~ 
kntvifion, verfjq. of which Chrift fpakc, Ich.8.5 6. 
Abraham rejoycedtofee myday^ he appropriated the ge 
nerallnsme, particularly to this mountain?; and called 
it Moriah' 

How is David fayd to bring the head of Goliab to 
d 2 Ierufalem 


leruftlemli fometimes 
called Sioff,*nd Corner 
times Mcrtab^ . 

ierufalem and S**» put 
, together for the m.. re 
! carneil expreffion* 

CMeitah taken largely 
for all the hils in- 



ExercitAtions Ceremoniall. Commands. Lib, r 

Icrufalem^ i Sam.17. 5 4. feeing he had not taken in lern- 
falem a long time after? 

That part of ierufalem which flood in tke tribe of 
B^jiw/'/iwastakcninby £,*#/beforc, and to this part 
Dwirfbroughttheheadof(?<>/At£ • but the other part 


"^3t9 vmhilicutime- 

iceLocui edit m. 

why icrufalem is called 
tfie midit or the ?m<z/ 
of the earth 

Other countries take, 
then denominations 
from the fituation of 

The fituation of the 
heavens is taken from 
the Lord dwelling be- 
twixt the Cherubims. 

2*iy eft vefpera occa- 

f^rnsiv c fi 1ochs 

T T -— _- 

r-zwpcftriS) a p'uralrtrr 

eft quidam vertc- 
runt Equittk Jup&r ad 
Occafim: A lit j In fide t 
itatibut: AliijL- 
quitat/jupr Ccelos. 

was pofTcfTed Rill by the Iebufites imtill David was 
crowned King both over Jfrael and luda, and the fcrft 
viflorythathegot after he was crowned King over 
both IJrael and Iuda,wa$ over the lebufites, 

lerufalem is called the mia(t of the earth, E^ek.^S.i 2 . 
in the ■ originaH TMur ^umbilicus jotemfe it flood upon 
rhehils, as the Navell doth in the Bodie-by this k un- 
derftood that parable of Gaal^ludg.g.yj. Behold people 
same downejirom the Naze/iofthe earthy thai is, itomle- 
rufalem^ hence all the Regions round about icrufalem 
take their denoaiination from the fituation ofit^P/aLSp . 
12. the north And the fed thou baft created them^ and it is 
called the north in refped of lerufalem. So P/alm, 107. 
3 . From the Eaft^andjrom the Wefi^and from the Hprth$ 
horn tbefea.YIete the mediterranean Sea in the Scriptures 
is put for the South in refpeft of /^w/J/^- therefore the 
fituation of the heavens is not taken from the body of 
man in the Scripture, as the Philofophers fay, but 
from the Lord dwelling betwixt the Cherubims in the 
weft end of the Temple of Jerufalcm^ who fitteth be- 
twixt the Cherubims, looking alwayes towards the 
Eaft 3 and then his right hand was to the South, and his 
left hand to the Norrh > / , /17. 68,4. extollhim, qui equi- 
ty t faptr adoecafnm^rcho rideth up en the Weft ; becaufc 
the Cherubims ftoodin the weft end of the Temple. 
The Conclufion of this isjerujalem being in the center 
and the line of the Gofpel goirg out from 
•it to-be prcicbed through the whole earrh,to gather in 
the Church of the Gentiles to the Iewes, whereby they 
M make a compared Citie. therefore glorious , 


Jnlvhat Tribe the Temple flood* 


things are fpokenof it. So Ur.^iy. blithe %(ations fhall 
be gathered avto it J & the name of the Lord to lerufalem^ in 
the original! it is 3 Vemkevu y 'T\iey jh*U run-m a Ime^ 
for the Gofpcl went out from lerufdem, the fomd there- 
of went to the ends of the earth J /ah 19. 5. in the originall 
it is, the line thereof ) for Uruf&lem was as the ccTucr,and 
the lines went from the center to the ends of the whole 
earth,and the fame way that the lines went cut from it : 
So fhall all Nations returne by the fame lines, and bee 
gathered in to lerujalem which is above. 



In what Tribe the Temple flood, 
ji 'aremoniall appendix of Command. 2 . 

E^ek.^j .12. this u the Law of the houfe^ Vpon the top 
cf the mount aine the -whole limit thereof round about 
1 Jhall be rntfi holy : behold this is the Law of the houf*. 

Hat we may the better underfiand to what Tribe 
theTemple of/w^i/<7«didbelong,we n-uift m. rke 
that the Lord commanded in his Law that neytherthe 
Tribes 5 their poflfcffions,nor generations fhould be con- 
founded; to the end,they might know of what Tribe 
Chrift (hould come, who was tocorae of the feede of 
D4^/Waecordn r igtotheflcil,:thereforehecaufed to di- 
vide the Land into Tribes, A 7 «w.3 ^.2. and he comman- 
ded that they fhould not difpone of their pofloifions 
cythciamongft themfelves,or to ftrangers • therefore 
if a poore man for poverty had morgaged his pofTeffi- 
on,theLord appointed the yeere of lubile that it might 
returnetohim againe that yzcx^Levit* 1 5, :o. 


Why the Tribes vers 


Exercitations CeremonialL Command* z . Lib. I , 

To whichTribethe 
Temple belonged. 

- V 

verbum ccntrarU 

The Temple afcribei 
to the Tribe of 
BenJAr*wt % 

Why Btn)Amtn is cals 
led a ravening Woolfe. 

The Temple afcribed 
to the Tribe of Imb, 

Now luda having gotten his lot,and Benjamin his (for 
rponthcfc two Tribes the Temple did (land) the que* 
fii®nis 3 towhkhohhefeitdidbeloag? for fometimes 
it is given to the Tribe of /*<k, /^ 15. 63. ds for the le- 
bvfites the inhabitants of lerufalem, the children of Ifrael 
con Id net drive them out , but the lebufite s dwell with the 
children ofjudth at lerufalem auto this day, Ift the origi- 
nal! it is 3 larajh, exhxreditarc, to caft them out of their 
poflcffions. Sometimes to the Tribe of Benjamin Judg. 
1. 2 5. /*/?>. 18. 20. and ftVA*. 11.24. lerufalem could not 
belong to them both alike, for mount MorUh ftandeth 
betwixt the upper and lower Citie, the upper belong- 
ed r o the Tribe of hda t and the lower to Benjdmin, but 
to which of the Tribes doth mount Moriah belong? 
it fcemeth to be afcribed to the Tribe of Benjamin by 
the teftament of Jacob, as the fcepter to the Tribe of 
lud*\ for Jacob faith in his teftament, Benjamin JhaS ra- 
vine as d Woolfe : in the morning he fh&il devovre theprej y 
and at night he fhaU ] divide the fpoylcGen.49.27 .by which 
is fignified the Altar upon which the Sacrifices were 
burnt, and the blood powred out at the foote of the 
Altar ; for the Priefts killed the facrifice in the morning. 
and divided the fpoyle, that is, the things which they 
had gotten from the people, -they divided amongft 
themfelves at night • they call the Altar the ravening 
Woolfe 3 aad the Priefts the dividers of thefpoyle, 

Aga-ine the Tribe of ludd vendicateth the Temple 
tothcm,Pfil^S.6y. he refufed the Tdberndde $f lo/eph, 
andehofenot the Tribe of Ephr dim • but chofe the Tribe of 
Juiajhe mount Sun -which he loved, d*d he built hit fan- 
ttuary like high places Jikt the earth which he hath eftablijh- 
ed for ever, meaning the Temple, which was builded 
in this Tribe. 

But th«t we may decide the queftion, we mufl marke 
that the Temple was builded upon mount Moriah, 


Jn~tohat Tribe the Temple flo od. 


tChron*$.i. this mount Moriab was divided from 
mounter* by a greatvalley, but in the time of the 
Macchabees they filled up this valley, that they might 
joynetheCitie to the Temple, and made the top of 
mount A kra lower 2 that they might fee the Temple in 
the Citie. 

Theupper and the neather Citie were divided by a 
great valley which lofephw czWcthTyropaon* & in the 
Scriptures Mill*. If the line be drawne through this 
valley, thenit leaveth£/<w towards the South in the 
Tribe of/W*,and mount ft/Uriah with Salem and Aha 
towards the North, in the Tribe of Benjamin^ but if 
the line be'drawne through the valley which was fil- 
led up by the Maccabees , tficn mount Moriab is con- 
joyned with S/on in the Tribe otluda ; for the Temple 
was builded in the threfhing floore otJrauna the libit- 
fite . and the leUjites dwelt uponmoum Sun : there- 
fore the divifion by this valley cannot fhew 
us in what Tribe the Temple flood; So that we 
muft fearch out another line, which feparateth the 
Tribe of Juh from Bcnymin ; which line being to the 
north ofluda y muflbe upon the fouth oiBeft]amin y the 
two extrcames of this line are fetdownc, 7^,15. j. 
where he d'efcribcth the borders of Juia, the eaft part 
of the line tendeth towards the dead Sea, at that part 
where Jordan entereth into it , called Lingua mark 5 
and the weft part of the line tendeth towards the great 
Sea, called the mediterranean Sea-thcfe are his words; 
Tor the eaft border wax tbefalt Sea> even to the end of lor- 
<&»,this was the dead Sea vrhere Sokme and Gomorra 
flood )And their herder in the north quarter , was {rem the 
b&y of the Sea^at the uttermefi part oflordanJcfhi^^.^Xhis 
was towards the eaft, the line was ft retched forth to- 
wards the weft to En^rogel w ch is a fountaine in the val- 
ley of Hinnom where the valley Tjropocon endeth. Now 

e if 

The Temple was bail- 
ded Hpon mount Mvz 

How the upper and 
neather Citie of ter*z 
falem were divided, 

The line which divided 
turf* from Ben'jamm 
reached from the dead 

S ea to the Mediterra- 
nean Sea* 

The line coaaeth from 
En-rogel thorow the 
valley of Htnnom to the 
tongue of the Sea* 


The line goeth dire&Iy 
ever the tep of Mount 

The line goeth through 
the mid& of the Tern? 
pie, the ho!ieft, and 
betwixt theCheru- 

How God is fa?d to' 
dwell betwixt his llioul- 

^D2 humerus 

vcl extremity alien- 
jus rci. 

Hxer citations CeremoniatiComrnand 2 ; Lib. 1 . 

if ycc will ftretch out the line from the fountainc of 
En-rogelxo the tongue of the Sea, it rauft be drawne 
through the valley ofH'wnovo^ to the north of mount 
Sion^ andthcnitisfubjoyned/y^9,ffpeaking of Mo- 
riah)andthe border was drawne from the top of the hill unto 
the fountaine of the water ofNephtoak^ which is overa- 
gaktft Hinncm towards the weft, and to the valley of 
Kephaim towards the north, for I&fb. 18. 16. makcth 
mention of two vallcyes, one towards the eaft of the 
Citie^calleda^^w^ponthe weft of which lieth the 
hill Moriab and the Temple; the other valley is called 
the valley of Rqhaim or of Gy ants 9 \y\n* towardts the 
weft and fouth of mount Sion 9 then the north part of 
that valley muft ftretch towards mount Moriah, and 
the line which dividerh the Citie and the mountaine 
thereof to wit fl/Uriabjn two parts 5 muft touch the val- 
ley of Rephaim towards the north , the fame divifion is 
fctdowne.A 7 ^. 11.24. So that Benjamin had the north 
fide of this line 5 and luda the fouth,and the line fh-ctching 
over the top of mount ftlwUhjn went through the mid- 
dle of the Temple^and through the holieft of all • fo 
that the one halfe of the Temple flood in the Tribe of 
/uda^nd the other in-the Tribe of Ben]amix* the one 
halfe of the Arke in the one Tribe. .and the other in the 
other 5 and of the fourc Cherubims, two flood in one 
Tribe, and two in another; and God himfelte fitting 
betwixt the wings of the Chensbims -is fayd to&rveU 
(ccthephmfamixt bis [boulders , that is , in ferufaHtm 
where die Temple ftood in the very borders of luda 
and Benjamin. Cathepb fignificth the borders or mar- 
ches, as if he fhould fay, he fhall dwell in the very 
outmoft borders of luda and Benjamix. 

Now for the, better undcrftanding of tfrcfe things 
which haue beenc (poken before, marke this figure 



Of the fit nation oj the Temple, 







e i 


texercitations CeremoniafLCommand z . Lib. i . 

Why Salomons Throne 
had a Bullock and an 

Conclu[ion % 


build the tfchr lenotfo 
much for himfdfeasfor 
mam caufe. 

Tue Lord compared 
to a Prince in his 
princely houfe. 


* — 

And for thiscaufe it was that Salomon had in his throne 
twelve Lions upholding it 3 but on the feat where he 
fate and leaned his armes, there was a Bullock and a 
Lyon • the Lyon for Iuda and the Bullock for Benjamin: 
by which was fignified', when ten Tribes fhould bee 
rent from his crowne, that Iuda, and Benjamin fhould 
cleave together and uphold the Templcjboth Iuda and 
Benjamin went in ca^tiwitic together, came home to- 
gether ,and buildcd the Temple together. 

The Conclufion of this is, the kingdomc and the 
pricfthood fhould never be fcparated • for mod of the 
Priefts dwelt in the lower citie in the Tribe of Benjamin 
and the kingly Scepter was in luda the upper Ci- 


Of theTempleoflerufalem. 

Qommanknwxt 2. 

I .K/tfg.8.30. Hearken thou to the fupp that ion of thy 
ftrvant % *nd of thy people Ifraeljrben they fhall pray 
towards this place* 

THe Lord made choife of this Temple,not fo much 
for himfelfe as for his people 5 for GoddweUahnot 
in hcufes matte with btnds^Att. 7.48, 

God fitting himfelfe to mans capacitie, doth as a 
Prince uftth to doe- for as a Prince maketh choife of 
fome great Citie for his residence- fo doth the Lord 
make choife of Ierufalem: therefore it is called the Ci- 
tie of the great K>ng^Ma f tb % 5.36- and as a prince hath his 
palace within a great Citie- fo hath the Lord "his Tern- I 
pic ' 

Ojthe Temple ofjerufakm. 


pie within Isrufalem^nd therefore it is called the place 
ofhu habitation^ [aL^j 6 .pandas a Prince hath his pa- 
lace diftinguifhed in lb many courts:fo was the Temple 
oilerufdem: and as they have their furnifhed Tables j 
fo the Lord hath his Altar for his Table, MaU. 1.7. and 
and his appointed time for dinner and flipper, were 
the morning and evening Sacrifices, P/i/^oJo. Every 
beafl ofthejorrefl is mirte^ and the cat tell upon a thousand 
hi Is. If 1 be hungry I mil not tell thee. 

This Temple was called the throne } of his glory Jere. 
14.2 1 , So the perfection of 'beauty , and the joy of the whole 
earth ^Lament, i.\^ . So the place of his reft 3 P/al.iy^ m i^ 

and 1 Chro. 6<4i* 

It was divided into three parts, and therefore, Icre.y. 
4. ufeth a threefold repetition to note thefe three parts 
of the Temple. 

The firftwa$ the holieft, the Seventy call itW, it is 
alfo called Oraculum^Exod.i^. 22. and it called San 
tiumSa&cJorum^theholyQfthcholkii, becauft it was 
(eparated from all profaneufes^^.p. 14. and becaufe 
it was holy, the Highprieft who wcntintoir,behoved 
tofanftifie himfelfe before hce went into it, and hee 
wasatypecf Chrift,who vtat holy ^blameleffe and unde* 
fiUdjtndfeparatcd from fwner$jleb % 2 6.y* 

The fecond part of the Temple was called vc .' ov vet 
SanCtum ,and here the Pried did fourc things, firft ec 
trimmed the lampcs and lighted them, ftcontily, hee 
cleanled the Altar, thirdly, he prepared the Tr.ble for 
the fhewbread,and fourthly ,he offered incenfe. 

Before they entred into the holy place, there ftood 
two great \>i\hr. ,Jach/n and Jioa^Stabditie and fircngtb, 
iK/ifg.7.21. winch fignifieth the indurance of theipi- 
rituall Tempi ' the Church,*/^/ the gates of 'Hell fhould net 
prevat/e aga/«ji ber^Matth.ig.ty- So they figmhcdtiie 
Apoftles>* no are CdlkdpHlarsfGdl.2 t $. and like wife all 
_________ e 3 ChriftiariSj 

The Lord had his Ta 
bl« and appointed 
tinae^as it were, fof 
dinner andfupper. 

TfieTempla divided in 
three pacts. 

Civ«rs names given to 

Whatthing*the Pridb 
did in the holy place. 

The two Pillars what 
they flgnified. 

What things we re done 
betwixt the por c h and 
the Attar. 

Why the court of the 
Gentils was left out. 

Thelewe*and Tyrians 
were builders of the 

Exer chat tons Ceremonial!. Command, z . Lib. I. 

Chriftians.^M^.3.12, him that ever commetb will I make 
a filler in the Temple of my God. 

Betwixt this porch and the Altar the Pricfts hum- 
bled themfelves, andweptin the day of humiliation, 
Joel. 2. 17. it was in this place that Zacharie was floned to 
death,2 0&/« So here flood 'Jive andtwenty men^ 
with their backs towards the Temple, and their faces to- 
ward the Eafl^and they rror /tipped the Sunne ,Ezek.8.i6. 
and there was the court of the people, and laft the 
court of the Gentiles, where the Profelytes flood when 
they were converted, this wasfartheft from the holieft 
of all 5 therefore it is fayd, that the Vubtican flood afarre 
<^,Z#L 18a 3. meaning from the holk-ft, it was out of 
this place where Cfarift drove away the buyers and fel- 
lers, and the entrie to this was called the beautifuS gate, 
or Salomons Porch 5 /4#.3.2, 

This court of the Gentiles was to be left out and not 
to be meafured 3 £d"i^. 1 i.z. but the curt which is without 
the Temple jeave out, and me a jure it mt ; for it is given 
unto the Gentiles ', this was done to fignificthe mwltitude 
of the Gentiles that were to be called, that this court 
could not containe them. 

Acmjparifon betwixt the first andfecond Temple. 

Firft, both the firft and fecond Temple were builded 
by Iewes and Tyrians ; the firft Temple, 1 King.5. 
18. and Salomons builders, andHirams builders did hew 
them,ejrc. So the Tyrians helped to build the fe- 
cond Temple, Ezr.i.y. and they fignifie the diverfi- 
tie of gifts which are requisite for the building of the 
Church, and that people of all Nations faall havcac- 
ceffe to the Church. 

The fecond Temple was built after the manner of 
the firft,the patterne of the firft Temple was Chewed to 


Acomparifon betwixt the firft andfecond Temple. 


David, and he fhewedt© itto Salomon: So the pattcrnc 
ofthefecond Temple was fhewedto Ezekiel, and hee 
ft e wed it to ZtrubbahtL 

The glory and fplendor of the firft Teaiple farre 
exceeded the fecond : the firft Temple was all 
built of he wen and poliflicd ftonc, but not the fecond • 
and where itisfayd in the Gofpel that the Temple ^as 
adorned with goodlie Hones and gifts, Luk*i\. 5. tha: is 
meant o'nely b£ Solomons Porch,& that part which look- 
eth towards mount Olivet /or Chrift fate upon mount 
Olivet when they (hewed him that goodly fight; but 
the reft of the Temple was not of fuch polifhed (lone. 

Secondly, the glory ot the firft Temple ? it was all 
gilded within , and therefore it is called gold, Lament, 
4.1. Hovj is the gold become dimme ? How is the mojl fine 
gold changed it he Jl ones of the Sanctuary are f owed oat 
inthetop of every ftreete^ but there was no fuch gilding 
in the fecond Temple, 

Thirdly, there was no hammer heard in the building 
of the firft Temple, but there was much nayfe, heard 
in the laying of the foundation ©f the fecond Temple , 
Ezra.$A 2. and in the building of it, for with the one 
hand they wrought in the worke, and with the other hand 
held a weapon^Nehem, 4. 1 7. 

Fourthly ,thc firft Temple was filled with a cloud, 
butnotthe fecond. In the firft Temple there came a 
•fire from heaven to kindle the Sacrifice, bur not in the 
fecond : • the Arke and the holy oyle were not in the fe- 
cond, there were many more Prophets in the firil 
than in the fecond 5 the fecond Temple was* often de-j 
fitaiby the the -Romans, by AnuochM-pxxt 
f otthe.firft- • 

Yet the glory of the fecond Temple farre exceeded 
the glory of tlie firft, Hag. 2.9. The glory of this latter 
houfefha/i be greater than of the former, faith the Lord of 
\ hoafls'A 

The fecond Temple 
was buile after the man- 
ner of the firft. 

The outward beautie 
of the firft Temple ex- 
ceeded the Glory of 
the fecond* 

The Temple is called 

The firft Temple was 
built without noyfe, 
but not fo the fecond. 

Many things wanting 
in the fecond Temple 
which were inthefijrft 

The&cond Temple 
exceeded the firft Tan" 
pie in glory. 


Exer citations Ceremonial!. Command*! . Lib, I , 

How the fecond Tcm« 
exceeded the firflr. 

bofisyfor in this place I mSgivepeaceJaitb the Lordofbtfls* 
la place of the gold in the firft, was Iefus Chrift in 
the fecond Temple, inrchomarehid all the treafures of 
mfedome and knowledge jColeJf.i^. In place of the poli. 
flicdandhewen ftones in the firft Temple., was Iefus 
Chrift in the fecond Temple, a living (lone, and his 
members,^ lively ftones^are built up a JpiritujU houfe^ 
i /Vf.2.4 5. The glory which was in the firft Tern- 
pic left it 5 but the glory of the fecond Tcmple 5 Iefus 
Chrift 3 promifcth to bee with us unto the end of the 
world. Salomon who built the firft Temple fell 
away tojdolatry, but Zorebabel who built the fecond 
Templefell not to Idolatry 5 thefirft Temple had the 
holy oylc^but in the fecond Temple came Iefus Chrift, 
tvho was anoimed with the oyleof gladnejfe above his fel- 
lowest faL^.-j. Nowbecaufe of all thefe priviledges 
of the fecond Temple above the firft, therefore Chrift 
is fay d to come t9 his Temple ^Malac. 3.1. 

All that was in tht 
Temple were types of 

The reverence that „ 
was had to the Tem- 
ple being a type of 

A comparifon betwixt theTemple and Chrift. 

EVery thing which was in the Temple, was a type 
of Chrift 5 the vaile was a type of his flefh , Heb. 1 o# 
2o.the golden Altar 3 of his interceffion^^.S^. and 
the brafen Altar^of his paffion. 

Becaufe this Temple was a type of the bodie of 
Chrift,/^, 2. ip. deftroy this Temple, and in three dayesi 
TOillraifeitup. Therefore no man might carry a vcjfcH; 
through it % Mark.ii.i6. No man might walke upon 
the top of it, therefore when the Divelltooke Chrift 
up andfet him uponit,and when his (laves tooke lames 
the Apoftle and threw him downe from the top of it, 
they did that which was altogether forbidden to the 

^famparijpn betwixt the Temple and Heaven, 


A comparison betwixt the Temple and Heaven. 

THc Temple was made in weight number and mea. 
fure,£^i%43«2o.andthiswordis applyed to the 
Heavens 3 £^.40.i2.toteachus to make an anago- 
gicaW application from the Temple to the heavens ; 
and therefore the Temple is called Heaven,* Cbro. 6, 
jo. Pfd- i i.^The Lord is in his holy Temple^ the Lords 
Throne U in Heaven, 

There was a controverfic betwixt the Samaritans 
and the lewes, whether the Temple of Ierufakm^ or 
the Temple of Samaria was the place of Gods worfhip. 
Chrift endcth this controverfic, 7*6.4.21. when hee 
faith , The hour e commeth^vphen yee [ball neyther in this 
mountaine^ nor yet at lerufdtm rvorflup the father. And 
to (hew how that Ierujalem fhould be bo more the place 
of Gods werfhip, firft he feparated the Aifke from the 
Tabernacle; fecondly, the Arke from ue Temple; 
and then fhortly afterwards he deftroyed the Temple. 
7*rm/a£complaynethinhis time, that the Lord was 
like a fir anger m the Land^ and as a wayfaring man^ that 
tttrneth ajide to tarriefor a night J ere. 1 4. 8. A wayfaring 
man that tarricth but for a night in an Inncj bath but 
little care of it ; So the Lord began now to bee a ftran- 
ger,and to take little care of thislnne his Temple, 
where he was wont to lodge, and now he was to for- 

The Conclufion of this is, there is now no appoin- 
ted place for the worfhip of God, nor ever fhall bee ; 
therefore the Icwes,who have the veile upon their 
hearts, arc very blind, who hope yet, that the Teln- 
et f/frtt/i/^ fhall be built againc. When they pray,they 
ever turnc their faces towards the Temple of lerufalem\ 
and when they fee a aewhoufcbuilded, they marke 

f thi 

fDH exyewlit 

numeroj-pdndsrc & 

The costention be- 
twixt the Samaritans 
and Ievvcs for theplace 
of Gods workup. 

God remooved from 
the Temple by des 



Bxer citations Ceremonial. Command z . Lib. 


t w * 

^TH UP a con- 
cr.i^f'oa which is 

1 •» t - 8 T V 

nigrum jliper album, 
Recorchre vaftahonis.- 

31*15 Cheruhims 
a DDT cquitare. 

▼ • v - t t a v 

angeli quid celeritare 
& a/pc^sjplcndore 
quafiflaynmzntes & 
ignei vifi/iwt 
a*\1® uffit. 


r he white wall with a blacke fticke, and they leave a 
little fpace wherein they write thofe words, nigrum fu- 
per album, and under this they wvizc y recordare vaftatio- 
nis^ they markethe white wall with a blacke fticke, to 
(ignifie, that they mourne, becaufe lerufaiem is not 
built as that new wall is built- and they pray the Lord 
to remember the deftru£tion of lerufalem, and to 
have pitie upon it, and they fay, ^/k/, 13 74. if 1 forget 
theefi lerujalem^&s. 


A ceremonial! appendix of Command, z . 

£#^25.18. And thou jhalt make two Chernhims of 
Gold : of beaten Gold fhdt thou make them y in the two 
ends of the Mercie-fe&t. 

THey are called Cherubims from the Hebrew 
word Racabh to ride, becaufe the Lord did ride 
betwixt thciiij/yi/.i 8 10. He rode upon a cherub, and be 
fhttihbeiweenethe cherubims ,P/i/.pp .1. therefore they 
are called M^cahhak hajhekina, the Chariot of Gods 

They are alfocalleds^a&ig* from Saraph to burne, 
becaufe the Angels his Miniftcrs are a flaming fyre, 
Pfel. 1 04.4. and the f yrie Angel or the Seraphin touched 
the Zips of the Prophet Efay with a live-coale which 
he< hid taken with (he Tongs from off the Altar y Eft. 
The firft place that we readeof thefe Cherubims,is 5 



Oj the Cberubims. 


Gen^.i^. Be placed at the eaft end &f the Garden of Eden 
Cherubims and a flaming Sword, And hence it is probable 
that the hiftory of GeneJIs was written after that the 
Tabernacle was ere&ed in the wilderneffe, for fAoyfes 
writeth of them, as of things heard and knownea- 
mongft the people. 

They are painted as young men and not like boyes 
or children, and fo the Angels appeared in the likeneffe 
of young aicn^Mark. 1 6. 5. Andentring into the Sepul- 
chre they faw a young man Jit ting on the right fide c loathed 
in a long nhite garment. 

They are made in a comely forme and wel favoured, 
whereas the Divcll (although he can transforme him^ 
felfe into an Angel of light) appeareth ufually in terri- 
ble and evill favoured Thapes, therefore there is but one 
word in the Syria eke both for the Raven, Inke,and for 
the Divcll 5 becaufehe appeareth blacke like the Ra- 

They are not painted with foure faces, as it is com- 
monly holden, for panim % fades JZ^e* 1.10. is not 
taken for the face, but for the forme or habite.L/^. 
?, 5 3 .And they did mt receive himjbecaufe hufce was^as 
though he would goe to lerujalem^ that is, his habire 5 hee 
lookt as though hee would goe to lerufakm. So the 
Cherubims in fomethings they lookt like man, in their 
faces : they went ftreighr upas having Iegges and thighs, 
then they were like the Lion in fomething, in their 
necke and breft like the creft of the Lion • and like the 
Eagle in their wings ; and like the Calf e or the Oxein 
their feete. Therefore thofe are miftaken whothinke 
that they had foure faces, and from thera the Egyptians 
borrowed their Sphinges^ Maechs. 3,48. And 'they layd 0- 
pen the booke of the Law wherein the heathen had fought to 
print the likeneffe of their images ,that is , they fought to 
paint their Images like the Cherubims; the man in the 
___ f 2 cherub 

The Angels arepainted 
as young men. 

They are painted in a 
comely forme. 

*V J «? atramentum 

The Cherubims had 
not four- faces buc 
f-ureflapesor habits* 

OU3 fgntfeat 

vel babitum. 


Bxercitations CeremoniallCommand 2 . Lib. i . 

What their wings 

When one forme of the 
Cherubims is exprefTed 
all the reft are unders 

'fhe £ord would have 
the Cherubims covered 
and not to appeare 

The wings are put for 
their hands. 

>£)32 inalhrjci 
memibm meis. 


Cherub hath the face, becaufe man of all vifiblc crea- 
tures is the moft underftanding, and is Lord over the 

They had wings to fignifietheir rcadineffe and pro- 
tedion, and Dabid alludeth to this, Pfal. 17. 18. Hide 
me under thy wings^ and the King of Tjrm is called a 
Cherub, becaufe of his protecting the people that were 
under him t Ezek,t$. 14. 

W hen a Cherub is defcribed by any of thefe foure, 
all the reft are to be underftood. Example, 1 King. 
7.29. And on the borders that were btjwecne the ledges 
"Wert Li&nsfixen % fy Cherubims^An/lhcYe^s exegiticum^ 
and not copulativum^\\?x is,he made Cherubims which 
' had the likeneflc of Oxen and Lyons. 

They had fixe wings, with two- they covered their 
faces, and with two they covered their feete, and' with 
two they did flee, and it is probable that the Cheru- 
bims in the Tabernacle and Temple had fixe wings al- 
fo^although they did not flic, two to cover their faces, 
two to cover their fcetc 3 andtwoftretchedout: their 
feete was covered, the Lord wouldnot have them to 
appeare naked 5 therefore yee (hall fee when they ap- 
peared to men they appeared cloathed, AffA.1o.Tw0 
men /load by them in white apparcU. So Mark, 1 6. 5. and 
the Prcfts are commanded to put on breaches, when 
they come before the Lord, to cover their naked. 
neffaLrz/, 10. 2 6.£&r£.2 4-i8. 

They 2rc made with wings,and,in that vifion ofEze- 
kiel 7 with hands under their wings ^Eze.\*%. bur where 
they are defcribed with wings, and no mention made 
of their hands,then their wings ferved them for hands, 
and lb the Hebrews put a wing for a hand, ?(&l- 7, 4. 
1 f there be iniqu'ttie in mine hands, in the Hebrew it is 
becapbaijxi my wing. 

And they appeared in thefe formes, qu£ notantchri- 



Qj the Cherubims. 



(litropbxnm, which fheweth Cbriftstriumph and vicfto- 
rie ^ who was borne as a man 5 killed as a Calfe ; rofe 
like a Lyon ; and afcended like an Eagle: and fo in the 
revelation made to /?£#,wcre fonre beaft s full of eyes be- 
fore anA behind and the fir ft beaft was like a Lye/?, and the 
fecond beaft like a Cdfe y and the third btafl had the faee of 
a man y and the fourth beaft was like a {lying E*gls, Revel. 

Now let us obfervc the difference betwixt the Che- 
rubimsin the Tabernacle and the Cherubims in the 
Temple 5 there were but two in the Taberna- 
cle, andfourein the Temple $ thofewh^tood in the 
Tabernacle looked downeward with tlffTr faces to- 
wards thepropitiatorie, but two of the Cherubims 
which were in the Tcmple,and flood upon the ground, 
looked with their faces to the entrie of the Temple, 
and they had their wings ftretched out, not as their 
wings which flood upon the Arkc in the Tabernacle; 
2nd the figniftcation was this, that now their charge 
was to be extended,and the Gentiles were to be called 
to waite upon them alfo* 

Againe,marke a difference betwixt the Cherubims 
inEukiils vifion,andthefe in the Tabernacle and Tem- 
ple. In Ezekiels vifion they are defcribed full of eyes? 
butinthcTampleand Tabernacle they are nor fo de- 
fcribed : they are defcribed full of eyes, ™\voi§«>j,, h 
to fignifie that the Lord whom they aircnd is full of 
eycs,and feeth all things. 

Tnofe Cherubims in Ezekiels vifion moved, but 
thefe in the Temple and Tabernacle ftirred not ; tt hen 
thefemcved,they moved forwards but never backe- 
watd or m a circle, they flood ftill at the commande- 
mentof the Lord or went forward at his comman- 

In E(mhs vifion they cryed holy y helyfoly^ is the Lord 
f 3 Jf 

The divers formes of 
the Chcrubimsfignifle 

Chi id glorious 


The difference betwixt 
the Cherubims in the 
Temple and Tafaer? 

Difference betwixt the 
CherubJois which E zjz 
l>tel faw,and them in 
the Tabernacle and 


Exercitations CeremonialL Commands. Lib.r 

What an Angell is. 



B » - 


ofhojls^Efa. 6,13. but in Ezek/els vifion they made but 
a found oranoyfe. 

Of this which hath becne fayd wee may defcribea 
Cherub or an Angell after this manner. An Angell is 
a creature mod understanding, mod ftrong, nioft fwift 3 
and moft obedient. Fir{t,they are mod under (landing, 
therefore they have the face of a man, and they are 
full of eyes,to teach us that they exceede man in know- 
ledge, creatura^ and they are 
intelligent es creator* y they lcarne hoc pcfib^c^ fed non hoc 
ex gasmen doe. 

Why was the blood then commanded to be fprink- 
led upon th^fcintels of the doores of the Jfraeiites in 
Egypt* b ut to teac h Aem to P 2 ^ c by their houfes 3 as wc 
are led by the Signeto know the houfe ? 

The blood was not fprinkled upon the Lintels of the 
doors for the Angels caufe, that they might be led to 
know the houfes by this figne ? but it was to coufirmc the 
Ifraelites that the Angels fhould nocdeftroy them. 

The fecond property of Angels is their ftrength.rc- 
prefentedby the Lyon, and therefore they are called 
the/lrongen*s,Pfal.j$.25. oneof them killed an hundred 
fourefcore And jive thousand m ene nighty 2 King. 19. 

The third property of the Angels is their fwectne/Te 
reprefented by the Eagle, one Angell killed all the 
firft borne of Egypt in one nighr,-£W. 1 2 . 2p- 

The fourth propertie is their obedience reprefented 
by the Oxe,therefore we pray,f£y will be dene in earth as 
it is in heaven Matth.6. 1 o. 

TheConclufion of this is, this doth roinifter great 
comfort to the faithfull 5 that they have fuch miniftering 
fpirits attending upon them continually, to keepe them 
in all their way es- Alexander the Great flept foundly 
one night when the eRemie was neareby him • and be- 



The children of God 
hare protection by the 

Ofthegottcn Candlefticke. 


, \ 

f'VjJ vigilantes, 

ing asked how he could fleepc fo foundly ; he anfwered, 
becaufe farrnenio waked : So may the children of God 
lye downe in peace and feepe^ffaU^fi, becaufe they have 
gmrinfhc watchful ones attending them, £40.4.17* Sato- 
wen badfixtie valiant men of the valiant of I fr del having all 
[words becaufe of fear e in the night ,C 'ant '.3.7. but the chil- 
dren of God have more ftrong and valient ones wai- 
ting upon them, fo that they fieedc not be affrayd nei. 
ther in the day or in the night. 


Of the golden Candlefticke. 

A eremoniaQ Jppendix of Command 2. 

Exod. 25.31. And thou (halt make a Candlefticke. of pure 
Gold^of beaten workefbali the Candlefticke be rnade^ 
his [haft and his branches ^his bowels , his kmps^and his 
flowers full be of the fame. 

THe matter of which this Candlefticke was made, 
was pure Gold, and it had a ftaft 3 branches^ bowlse, 
hops and flowers. 

The pure gold fignified how excellent the word of 
Godis 5 P/i/«w* to be deflredare they tbengold, 
yea then much fine gold* 

Wc are not curioufly here to feeke the difference 

oftheknops, branches and flowers, but oncly to reft 

in the generall , that the Candlefticke fignified the 


The Candlefticke had fevea branches, it fignified 


The fignifi cation of 
the Candlefticke.. 


Exer -citations Cerement all Command, i . Lib. I . 

The branches of the 
CandlefUclce figniried 
the divers gifts be/low- 
ed upon the Church, 

Theoyle in the Taber- 

3)TTn AurumMcefi 

oleum, fie dic~fum>quod 
•pummjplendidnra (? 
mtidwnfiut & fine 

\b& bacce 

What the two Olive 

the divers gifts beftowed upon his Church by the 
word, and Iohn alludethto the feven branches of this 
Candlefticke^^/.i.ij. And in the mid ft of the feven 
Candle ft ich one like the Sonne ofmancloavhed nith a gar- 
mentfhis was but tyfusarbttraritu^ox an allufion $ for 
the golden Candlefticke was not mace to be a type of 
the feven Churches in Afiz^wiit is onely an allufion to 
it. So Prov. 1 1 , jo. The fruit of the righteous u a tree of 
///^herc is an allufion onely, that it is like to the tree of 

Theoyle which was in this Candlefticke was pure 
oylc^Lev/t. 24, 2, Command the children of Israel that they 
bring unto thee pure oyle Olive feat en, for the light, to caufe 
the lampestobuwc eontinua&y.lhispuve oyle is called 
golden oyle t oi goldiox thepuritie o{it,Zacb.q..i 2. becaufe 
theoyle was bright^cleare and glittering like gold. So 
/p^. 37.23. Cold commeth out of the norths that is, fairc 
and cleare weather. It was beaten oyle^ to fignific with 
what paine and travell the word is prepared, and with 
patience preached and made to fhine in his Church. 

No Waxe might be burnt in thcfelampes, becaufe 
Honey was uncleanc, therefore Waxe was uncleane; 
Honey might be in no Sacrifice, becaufe it fermenteth, 
Levit.z.11. So no Waxe might feme for light. So 

Tabernacle 3 becaufe 
filke was an uncleane 

there was no filke in the 
the Wonne which maketh 

The Prophet Zacbme in a vifion faw two Olive 
branches empyting themfelves thorow the two goldenj 
pipes into the Candlefticke, and they are compared" 
to two cares of come .becaufe they were full of Olive 
berries,as the eares were ofgraines. 

Thefe Olive trees were the caufe of the prefer vat ion 
of the Church, and the caufe of the maintenance in the 



f the gold n Candlefticke. 


The tm annointed ones which jl and hef$re the Lord of the 
whole earth, verf.n\. Tbrgum paraphrafeth them to be 
ZemUakehnd /*/&**, who repreiented the Church and 

The Lord commanded to make fnuffers of pure gold 
forthcfnuffingofthclampes,"and fnuffe-difhes to re- 
ceive the fnufte; he would have the fhuffe taken from 
thelight, to fignifie that he would have the word kept 
in finceritic and purine • and hec would have the 
fnuffers of gold, to teach them to be blameleffe and ho- 
ly, who are cenfurers and correctors of others- and he 
would have the fnuffe-difhes of gold, to teach them 
that the covering of theoffencesof their brethren was 
a moft excellent thing. 

Laftly 5 in what manner the Priefts dreffed the lamps; 
when the lampc was out, he lighted it, and when it was 
not out, be drefled its when themiddlemoft lampe 
was out,he lighted it from the Altar^butthereftofthe 
lampesevery one he lighted from the lampc that was 
next- and he lighted one after another, to fignifie, that 
one Scripture giveth light to another; &c they lay in the 
Ta/mud A tlmthe cleanfing of the innermoft Altar was 
before the trimming of the five lamps; and the trim- 
ming of the five lamps before the blood of thc.daily" 
facrifice . and the blood of the daily facrifice before 
the trimming of the two lamps ; and the trimming of 
the two lamps,before the burning of incenfe. 

That the Priefts fhould order and triname the lamps, 
fignifieth how Chrift and his Minifters fhould conti- 
nually looke unto the purity of doflrine and preaching 
of thelight of the Gofpcl from evening to morning, in 
the darkc place of this world, unttU the day dwne And 
the diyjlxrre arifi in our he Arts ^ Reve. 1 .1 3 • 2 Pet. 1 , 1 9. 

The fnuffers of gold 
what they fignified. 


The manner how the 
Priefts trimmed the , 

The fignifieation of the 
trimming of the lamp f. 


42 Bxercitations CeremoniaU. Command 2 . Lib. 1 . 


Of the Table oftbefliewbread. 

A, ceremonlaH appendix ofCommande. 2, 

Ex0d.25.12. The* ft)*U alfom&\c a Table of shittim 
Wtod } &c.veTf. yo. And thou flult Jet uj>m the Table 
jhewbread before me alway. 

HpHcLord commanded to make a Table 5 andtofet 
•* twelve loaves upon it. 

Firft 5 the Church is reprefcotcd by loaves here 5 as 
many graines make up one loafc : fo many beleevers 
make up one Church, 1 Ccr.icij.for rve being mtny are 
@ne bread* 

Secondly ? thefe loaves were made of fine flower, 
aftd not of barley which was a bafe graine, and there- 
fore ufed in no other facrifice but in the offering for 
jealoufie,.V*^. 5.1 5. So Gideon reprefented by a barley 
cake 3 //Jg.7*i3.and I bought her for fo many Homers 
of Barley,/£/?3.2. but tfcre Wheate was moft excellent 
graine.and the flower of the Wheat was moft excellent 
brcad,Deut.$2.i^he made them eate the fat of the kid- 
neys of Wheate. 

Thirdly, there flood twelve loaves upon this Table, 
to reprefent the twelve Tribes who came of the twelve 
patriarchs ; thefe twelve Tribes were reprefented by 
many things, by the twelve ftonesfet up in Iordan 5 and 
foby the twelve (tones let up in the land of Canaan, 
So by the twelve ftones fet upoa the breaftplate of 
A&ron^xA upon his (boulders in onyx ftones . So by 

C snaan 

The loaves reprefent 
the Church* 

The loaves wade of 
fine flower, 

The twelve loaves 

reprelented the twelve 

The Tribes were reprea 
feAted by many things. 


OftbeTable ofthejbe^bread , 

Canaan divided into twelve parts • and from them the 
twelve Apoftles in the New Teftament -.and the new 
lerajalem built upon twelve foundations, Revel.ii. 


Thefe twelve loaves flood before the Lord; there- 
fore they were called pam fackrum or propofttionis^mA 
they figni fie that the Church is alwayes the objed of 
the eye of God ,and therefore he faith.fet upnoldoll, 
gnalpantijxi my prcfence. 

They were removed every Sabbath, and new loaves 
put in their places ; tofignifie the renuing of the gra- 
ces of God to his Church. 

None might eate of thefe loaves ^but the Priefts who 
fcrved in their courfc that weeke, and their children 5 
the priefts daughter did eate of this bread when Ihe was 
a widdow, and returned home to her father againe, 
Levk.22.1S. So we being maried to the Law, and it 
having dominion over m^Rom.j.j.we were out of our 
fathers houfe 5 and might not eate of his holy bread 5 but 
being dad to the Law^m.y.^. and divorced from our 
finnes^s widowes, we may come home to our fathers 
houfe 5 and be partakers of the holy things. 

The Priefts fo long as they were in this holy fervice, 
and eate this holy bread ,they were not to kcepe com- 
pany with their wives ; for this was a part of their cere- 
moniall uncleanfiefle, Ex0d.19.14.Mey/es commanded 
them to rcafh their c loathe^ and not to come at their reives. 
This abftiaence,i Sam.i 1 . is called via munda a cleanc 
way«and to eate in this uncleanneffe, is called viapel/o- 
fa: When David in ncceffity came to Ahimeletb the 
Pricft to aske bread for hira and his men> the Priefts 
had no common bread to give themj but this holy 
bread: this bread the Priefts faydthey might not eate 
of it, if they were in via pettuta, and their vcflels not 
fanfiificd ; by viapcUutais meant here to keep company 

£ 2 with 


Why called ftewbfead. 

Why the bread was 
removed every 

!/ ho might eate of the 



Thelegall fon&ificati- 
on of the Priefts. 

How Z)4V///asIce4 

the flie/v bread. 


Bvercit adorn ieremoniall.Command 2 . Lib. 1 . 

Our bodies called our 

The Church of Run* 
errein drawing argu- 
ments from the Levi- 
ticail ceremonies. 

with their wives, and by the fan&ificationotthcvcf- 
fcls is meant the fandtification of our bodies, for our 
bodies, are called our vcflels, ilheffalon.^.^, <fhat 
euery one efyoaflwdd kmro how to feffeffe bit vcffellin 
fonclification ejr honour. And that this is the mcaning,it is 
clearc by Davids anfwer,whcn he faith, they have ahjlai- 
nedfiem women this three dayes y 1 Sam, 2 1. 

In their neceffity David and his men might cate of 
this fhewbread although they were not Priefts 5 and it 
had not bcene lawfull for them, to have eaten of this 
bread if they had had any other bread • but if they had 
beene uncleane this, way, they might not have eaten 
this bread at all : fo that there were fome forts of le- 
gall uncleannefTe greater than others. 

The Church of Rowetrom this place goes about to 
provc,thatminifters,bceaufe they handle holy things, 
fhouldabftaine from -manage- as the Priefts wcrcto 
abftaine from their wives when they were to cate this 
holy bread, and fo they ground many other of their 
ordinances upon the Leviticall Law, as none might be 
a Prieft that had anyirregularitie or defed in him, as 
defefiM natal/urn, a defe& in his birtb,as if he had becne 
abaftard :or defect us perfons^ a defed in his perfon, 
and a number fuch, which are legall ceremonies, and 
bind not the Church now. There is duplex cajiita4,ab 
\ug*& eoniuga, dijuga is that fort of chaftitie, when a 
manlivethchaftly out of mariage; ecn)uga when hee 
liveth chaftly in mariage,#^. 1 3 .4, manage k hmorahle 
in all^ndthe kedundefled, and if they would conclude 
any thing out of this place, it would but inferrethus 
much,the Priefts abftained from this holy bread but 
twife in the y c ere, becaufe there were foure and twen- 
ty conrfes of them, and they ferved but wcekely, and 
fo long as they ferved they abftained from their wives, 
this will not inferre their conclufion : therefore thofe 

^ who f 



Of the Altar. 

■? -* '• - J ■ ■: 


who ferve under the Gofpel fhould live altogether un. 
maried. This argument might be rather inverted a- 
gainft them this wayes, the Pricfts under the law were 
maried : therefore the Priefts under the Gofpel may 

And laftly, theolcgia fjmbolica non eft argumentativa^ 
thofe conclusions hold not which are deduced after 
this manner from types which are not deftinate types. 

The Gonclufion of this is 5 the Lordlooketh upon his 
Church continually- therefore the Church fhould looke 
backe againe to him continually 5 and as the Angels It hold 
the face of God cQtttinua&j in glory, Mat a%. 10. So fhould 
the Church behold the face of the Lord in his word, 
4i in ag/affe^i Cor. 13. 12. and as Zedtkiahs Courtiers 
had this credit, to fee the Kings face alwayes^ 2 Ki*g.%$. 
ip. So the Church fhould ftudie to fee the face of the 
Lord continually. 

Secondly, if fuch legal! cleanneffe was required of 
the Priefts when they came to eate the fhewbread, 
much more is morall holincffe required in us,when we 
come to eate the holy bread in the Sacrament. 


Of the Jltar, 
A ceremoniall appendix of Commands . 

Excd. 27.I. And thou Jha/t make an Altar of Shittim 
wood jive cubits ior.g and five cubites broad ^c. 

T Here were typicall Altars under the Law ,and the 
mytiicall Altar Iefus Chrift 5 fignifiedby them un- 
der the Gofpel. 
— g; The 

What argument maybe 
drawne from the 

Priefts manage > 



on. 2* 

4 6 

Exer citations Ceremonial!. Command, 2 ; Lib, 1 

Two Altars, 

The matter of the 

Why the Altar in the 
Wildemefle was made 
of earth. and not of 
hevven ftone. 

H°yfa Altar and Sale-. 
mtWjin what they 

They differed in their 
bafes, heightjbreadth, 
and length. 

SMomtn made all the 
YefTels of the Temple 
except the Arke. 


The typicall Altars under the Law were the Altar 
offcurntoffering,and the Altar of incenfe^the Altar of 
burnt offering under the Law in the Wildemefle was 
built of earth, in the Temple it was made of wood o- 
vcrlayd with braflc ; and the Altar of incenfe was made 
of wood overlaid with gold# 

The Altar of burnt offering in the Wildemefle was 
made of earth 3 and the Lord would have ic made of 
earth onely, becaufe he would not have it permanent, 
to remaine after they were gone our of the wildernef^ 
and he would not have it made of hewen flone, tofig- 
nific,that mens inventions doe but pollute the worfhip 
of God, £x^. 20. 25. 

The Altars of Moyfes Tabernacle, and Salomons 
Temple were the fame in matter, and forme 5 Moyfes 
made his of Shittim, woodland Salomon made his of 
Cedar wood • and the fubftance was all one, although 
different in co!our,and name onely. 

They differed in their bafes,thc proportion was dou« 
blejthere were two bafes of the Altar in the Taberna- 
cle,and fourc in the Temple. Secondly ,they differed in 
height, there was a triple proportion, three, and ten, 
Moyfes Altar was three cubits high, and Salomons Altar 
was ten cubits high,Thirdly,in length & breadth, there 
was a fourefold proportionate Altar of M tfes was five 
cubits long, and five cubits broadband the Altar of Salo- 
mon was twenty cubits long, and twenrie cubits broad . 
Salomon made all the veffels that pertained to the boufe 
of the Lord, the Altar of gold^ theTable of gold whereupon 
the/henhreadrrat^ ana the Candle/lickei King. 7, 48. but 
he made not a new Arke, becaufe Chrift who was rc- 
prefented by the Arke, is the fame yefterday, and to day, 
and for ever, Hth t 1 3.8. 

Whydothnot£^/W,whenhedefcribeth the new 
Temple, make mention of the Arke and the Candle- 


OJ the Altar. 


flickers he doth of the Altar and the Temple it felfe at 
large ? 

Becaufe there was not an Arke to be in the fecond 
Temple, and the light of that Candlefticke was not 
lighted with fire from the heaven, as in the Tabernacle 
and firft Temple; and thus the Scriptures in wifedome 
doepafle many things . and out of the (ilence of the 
Scriptures we may learne fometimes ; as when the 
Scripture paffeth by Melchizedecks father and his mo- 
ther: So when the Scripture fetteth downe the curfes 
at large upon mount Ebal^ and the bleflings ate concea- 
led ; to teach us,that the Law curfeth us for the breach 
of it, and that the bleflings are referved for the Gofpel, 

Thegolden Altar had a crowne round about i:,as the 
Arke of the Tcftimonie had, and the Table of fbew- 

There arofe foure homes from the crowne of the 
Altar 5 every one in the forme of abroach fmall in the 
top,which fignified the ftrength which was in Chrift, 
who was able to overthrow that lord with wo harms \ 
Dan. 6.8. and aUthe homes of the w/cked^P/al.j 5. 1 1, 
, It had a hole like a window in the eafl: fide > to take 
out the alhes which fell through the grate % as the brafen 
Altar 3 and this was upon the eaft fide of the Altar, and 
not towards the holiest© ftgnifie that impurity fliould 
be farre from the holieft of all. This golden Altar was 
called the Table of the LordJAala. j .7. 

The Apoftle D fte£.0 # 4. maketh mention of thegolden 
cenfer onelyyand not of the golden Altar; and this he 
doth to fignifie that this was the laft period of the Levi- 
ticall fervice to be done away ; for the laft thing which 
the Prieftdid when he came out of the Temple,, was 
to hold up incenfe with his cenfer. 
The Highprieft when he went into the holieft of all 


Why E^e{f*/ maketh 
no mention of the 
Arke and Candlefticke 
in the fecond T cmple. 

Why the curfej in the 
Law are expreffed,and 
thebkiTings concealed* 

The homes of the gol« 
den Altar, what they 

The place where they 
emptyed ths Altar of the 
alhes , wa»not towards 
the holieft ofall. 

why the Apoftle mak- 
eth no mention of the 
golden Altar, but onely 
of the golden cenfer. 


Exercitatlons Ceremonial!. Commands. Lib.i, 

left the center in the 

The Angdl appeared 
to zachdrvts when he 
was offering incenfe. 

onccintheyeare, he left the golden cenfer there for 
the whole yearc,//^ that this Lcviticall 
fcrvicewastobelayddowne, and that Chrifts inter- 
ceflion indureth for ever • and the Apoftle pafieth by 
all thefe things withoutthe vaile, to fignifie that the ce- 
remonics without the vaile were to beabolifhed. 

At the right fide of this Altar the Angell appeared to 
ZAckariiu^Luk.i.x i.and firft he appeared to him at the 
time of incenfe, when all the reft of the ceremoniall 
fervicewasqpdcd> and when he had done all things 
which wAerequifite in the firft Tabernacle, as dref* 
fing of lamps,facrificing 5 putting bread upon the Table 
every Sabbath \ to teach us, that now Chrift was to 
come when the ceremonies were drawing to an end. 

Againc,he appeared to Zacharias who was the father 
of John the Baptift, to fignifie that now Chrift was 
neare comming , becaufe lob^Z debar tis fonne, his fore, 
runner was now at hand. 

Laftly 3 he appeared to ZacbartM an inferior Prieft 5 
and not to the Highprieft,to fignifie that Ichn fliould be 
butafervant,andonethatfhqu!d not thinke himfelfe 
worthy to loofe the latchet of Chrifts fhoocs. 

The Altar for the burnt offering was covered with 
braffe 5 and it fignified Chrifts paiTion, as the golden 
Altar fignified his interceflion 5 and as none might goc 
to the golden Altar to offer incenfe 3 but he who might 
goc to the brafen Altar and offer facrifice ; fo we have 
no mediator of interceflion but he that is the mediator 
of our redemption. This Altar was a large Altar in 
Solomons time j. went ie cubits in length and twentie in 
breadth: when there was a great facrifice upon this 
Altar it was filled to the corners ,and Zachtriab alludeth 
to this jbej fhaS be filled like bowles. and as the cormers of 
the Alur Zacb.9.15. 
When the Sacrifice was accepted of the Lord, they 


Why the Angell appea- 
red to Zdch**'** the fa ■ 

Why he appeared to 
TjachariAszxi inferior 

Tfae Signification of 

the brafen Altar. 


Of the Sacrifices ingeneralL 


tooke this for a figne that it was all turned to afhes, 
and they pray edjheLord turnethyfurifce toafbes^fii 

This Altar had homes as the golden Altar had ; and 
they that were to offer a facrifice, delivered the beaft to 
the Prieft, and he ryed it to the homes of the Altar, 
and from hence he tooke it to the north gate and killed 
ir, and then the Pricft cut it in fomany quarters, and 
laid it upon the Alrar and burnt it, and V avid dWu&cth 
to this,P/fc/.i 8. 27. Bind the ficr/fice with cords t evenunt* 
the homes of the v^Alur. 

i There was one border about the Altar above, and 
another at the foote of it, and there was a great ditch 
about the Altar where the blood of the beafts was 
powred,which were killed; this blood was brought 
from the north gate and fprinkledupon the homes of 
the Altar, aaditrandowne to the foote of the Alrar, 
into that ditch where the reft of the blood was powred, 
and it was all carried through fecret pafTages to the 
brooke Kidrvn^ and/^alludeth to xhis>Revel.6.9. / 
fm under the Alt at thefiules of them that were fiaine for 

The border went round about the foote of the Altar, 
that no man might fall into this deepe ditch where the 
blood was powred. So the Lord commanded them 
to make battlements about their houfes, for the fafety 
ofmen,D**/.22.8,and fo there was fenbulum orawall 
round about the Temple to fave the people that none 
fell over jbecaufe it ftood upon a hill. 

The Lord placed the brafen Altar in the midft ©f 
the Court, but Aha\ tooke it out of the owne place, 
andfet it upon the north fide of the Altar of Dtmafcus, 
2-Jfajj.16.14. even in that place where the Idoll of 
jealoufie was fct up at the north gate, £^.8.5. and 
here the glory of the Lord appeared at his owne Alrar f 

h w h A p 

A figne of the acceptas. 
tion of th* Sacrifices 

The Sacrifice was tycd 
to thehorntsifths 


The blood ©f the 
beafts fprin; led upon 
the Alcar and povvrcd 
under the Altar, 


Hew Aha*, remooyed 
the brafen Altar, 


texercitations Ceremonials Command 2 . Lib. 1 . 

Why Sdemon facrificcd 
in the middle of the 

Da&id and Sthmeri ad' 
dcd many things^which 
were not io the Taber- 

when he certified unto them by his apparition, that hec 
was to leave his Temple for their Idolatry, £^.8.4, 
this vifion of Ezekftl was in atric gentium , in the court 
of the Gentiles 5 but when the Lord was to give fen- 
cencc againft thcra,he came to the threfholdof tht doere^ 

Becaufethis brafen Altar was not large enough to 
containe all the facrifices , therefore Salomon hallowed 
the middle of thecourt,where he facrificedthe reft of 
the facrifices, 1 King*%.6<\. David and Salomon being 
Prophets and immediatly directed by the Spirit of 
Godjaddedfomethings which were not in the Taber- 
nacle, as 7)4<u/d( for conveniencie caufed the Priefts to 
enterintheferviceof the Tabernacle when they were 
twentiefivcyearesofage. whereas the Priefts be- 
fore did not enter in their minifterie to fervc in the 
Tabernacle,untill they werethirtie yeares of age. So 
Salomon for convenience hallowed the middle court 
for the facrifices, becaufe the brafen Altar could not 
containe all the facrifices at that time, being an extra- 
ordinaire facrifice* 

Secondly, fomething was added in the Temple for 
fignification, as Salom$n added two Cherubims in the 
Temple which were not in the Tabernacle^ to fignific 
that the Gentiles wer^to be called., and that the mini- 
fterie of r he Angels fhoiild be extended to them. 

Thirdly ,fomething was added for order, ^ David 
divided the Priefts in foure and twentie orders; but 
none of the Kings of Iudab elte did the like, aeyther 
lofiu nor yet Uszekuh ; becaufe they were not Pro- 
phets, as David and Salomon were. 

Whether (hould any Altar be retained now in the 
Church or not. 

The fathers by allufion called the Table of the Lord 
an Altar, but when they fpeakc this, they meane not 


Somerhingsa^dzd in 
the Temple for figni: 

Somethings added iin 
it for order. 

The Fathers call the 
Table of the Lord a) 
Altar by alluf ion. 


Of the Sacrifices ingeneraU, 



properly of an Altar • but onely they call it fo,becaufe 
in carieth a remembrance of that facrifice once oife- 

There arc foure forts of Altars 5 tyfiatm.mjflicum^ 
metaphorhum^ t^/^f^thetypicall Altar, was chat un- 
der the law 5 myfticall 5 aslefus Chrift, #<?£. 13. 10. Wee 
have an Altar whereof they have- no right to eate which 
fervctbeTabermsle ; metaphorically as the fathers call 
the Table an Alcar; and the falfe Altar, is the Romifh 
Altar ,upon which they would offer Chrift daily, and 
crucifie him anew againe. 

The Conclufion of this is, Chrift our Highprieft 
differed farre from the Leviticall Priefthood, he fitteth 
at the right hand of God. when hee prefenteth our 
prayers and offereth them up unto the Lord , whereas 
the Priefts flood at the Altar under the Law when they 
facrificed, but they who offer him daily anew againe 
in a facrifice for the quickc and the dead 5 doe bring him 
in (landing, as though his priefthood were not above 
the Leviticall priefthoodo 

Foure forts of Altars, 




Of the Sacrifices hi general!* 

A feremoniall dftendix of Command %. 

1 2Cfoj.8'tf 3 V AndtheRwg sndaltffrdet witk hmtffe- 
f cd Sacrifice before the IsrAjfrc. 

IN their Sacrifices they offered bcafts and fowles, 
the bcafts were the Ram, the Lamb, the Bulloeke, 


What they offered ifl 
their Sacsificcsi 


bLt&rcitatiom Ceremontafl.Command 2 . Lib. 


What is meant by 

and the Goatc; tkefowles were the Turtledove, the Pi- 
gcon, and the Sparrow in the facrifice of Lcpro- 

The bcafts which were to be offered to the Lord, be- 
hooved tc have no blcmiili in them; in the originall 


Nothing which was 
defective or fupcrflnous 
in the parrs '.fit might 
be offered. 

The blemidies that 
hindered a beaft from 
being a Sacrifice. 

kismHm 7 which the Seventy tranflate v&imv, which is, 
vportbieofhUme^ lmmacHlatum % &ij.o^ov, that is, without 
blot)Lcvit.t6j6. The man that hath any blemifh Jhall 
net offer to the Lord-, thenheexplaincth wliat he inca- 
neth by blemiflijwhenthey offered thelame,the blind, 
the ficke: and contrary to this is that which wee call 
lmmaculatum£ant % 1 .Thou artfaire my fpoufe ^and there is 
no blemifh in thee ,that is, there isnodeforinitieinthee: 
mstm here is not taken fpr a ffot^ as though a fpotted 
beaft were uncleane .• for then the Badgers Skins which 
covered the Tabernacle had beene unclcane. the Bad- 
ger is called //5<f/7;,becaufe it hath fixe fpots upon it 3 as 
the Hcbrewes marke. 

They might offer nothing that was defe&ive, or 
wanted any mcmbcr 7 Levit. 11.2 5. Bovem aut ovem fu- 
pcrflmmaut Mminutum^hatis^ifit had a member more, 
or wanted a member, they might not offer it 5 there- 
fore the Hebrews fay,that when they offered Bullocks, 
they were Buls and not Oxen • becaufe no beaft s might 
be offered to the Lord which -were lacking in their parts , 
Levtt. 22.33. an d as an Eunuch might not fervc before 
the Lord ; fo neyther might an Oxe be offered to the 
Lord .Therefore Jljorjosjthe Chaldee paraphraft ever 
paraphraferh it thor, t auras 

The Iewes marke that there are fiftie blemifhes^ 
which difablc a beaft from being a facrifice, five in 
the eares,three in the eye lids, fixe in the mouth, eight 
in the eye, three in the nofe, twelve in the members of 
generation,fixein the feete,fourc in any part of thebo- 
dy 9 and three befide over all the bodie; and moreover 


Of the Sacrifices ingenerdl. 


Eevery Sacrifice was 
changed when it was 
offered f 

the beaft might not befacrificed unull ic had bccne 
eight dayesold,!^/*.**^. foif it had lien with one 
ofanotherkind,L^//.ip.ip. or if it had killed a man, 
£x^.2o.28.orifttwcrethehyre of a whore, or the 
price ©fa dogge,Dr/tf„23# None of thefe might be ©ffe* 
red to the Lord* 

Every Sacrifice when it was facrificed to the Lord,it 
was changed fromtheufe in which it was beforehand 
there was deftruftio rei oblat*. If they were living 
things, they were killed ; if they were liquid things, 
they were powred out • and if they were folid things, 
they were brtifcd,and burnt t as come ; now in the malic 
the Papifts cannot tell what deftru&ion is there, whe- 
ther there bephyfica mutatio there or not:thereforc they 
cannot tell whether it be a facrifice or not. 

That which was living was killed and cut downe,/*r 
J}inam dor ft thoro w the chaine bone of the backe ; and 
the Apoftlealludethtothis^^.^ig. aS things arem- 
ked And W^yvKiff^cL opened twto the eyes of him yrith 
whomt we have udoejhzt is, cut up as the Sacrifice, and 
layd naked before him^ and Chrift alludeth to this cut- 
ting up of the Sacrifice, ^4/^.24.51. &yj\wM<u->be will 
cut him afunder^and give him bis fort ion with hypocrites. 
IftheybenotiacrificesnowtotheLord, he will cut 
them like facrifices in his wrath. 

Thirdly^every Sacrifice was faked with {i%Ltvit.x. 
1 3 . And ever) oblation of thy meat offer ingfbdt thou feafin 
with fait ^ neyther ftalt Ihoufuffer the fait of the covenant 
of thy God to be lacking from thy meat offering : with all thine 
ff er **gs tboufhalt offer fait. So Marke 949. every facri- 
ficefhattbefalted with fire, this might feemc at the firft 
an improper fpeech, for if we marke not wherein the 
companion ftandeth* we may miftakeit. Cant. 5.1$. 
thy iippes are tike the liiit\ If the comparifon bee not 
rightly marked we may eafily be deceived, for the com 


Tftt living Sacrifice 
was cut downcthorow 
the backebone. 



iivery Sacrifice fcad 
fait ioynedwithit. 

When things are com: 
pared wemuft marke 
dilligcntly wherein 
the comparifon ilans 
deth. '' 


Exercitations CeremonialL Command, z . Lib. r 

her lipswcrelike Scarlet^\\wt ocoakc them white like 
the Lilie were impertinent: therefore the comparifon 
is here in the fmell, as before i: was in the colour : fo 
Num. iz. 10. lAiriiimwMlefYdia 4$ the fnow ^at fnow is 
not leprous, but the companion ftandethw the colour, 
(he was white in leprofie like the fnow. So the compa- 
rifon betwixt the fire and the fait is not in the feafo- 
ning- but in the eating out of the corruption, and if 
they will not this wayes be faked, the Lord will fait 
them withanother fort of fire, with that burning fire 
of his wrath • they who will not quite thefe finfull 
members,hand 5 foote 5 and eyes, and who give offences 
to their brethren, fhall be faked with fire, but the 
children of God as they are baptized with this hea- 
venly fire and water § fo they will be faked with this 
fakand fire. 

They might have no leaven in their facrifices,£*v/f. 
3.x i. except in fome few offerings of thankfgiving, 
Levity. 13, to fignifie that the Lord would gratioufly 
accept of our fervice although mixed with many in- 
firmities which in his mercie he pardoaeth in Chrift, 

But in all other facrifices he forbiddeth both honey, 
and leaven 3 he forbiddeth honey as well as leaven: the 
ground of this is naturall,becaufe honey fcrmenteth a$ 
leavers $ this leaven figured finne of all forts both in 
do&TincmdmatiW x t$,L#k,iz.vMattk 16. 6.1 Cor. 5. 
% .f urge out the qUIuvci*) that is, corruption in man- 
ners. ~ 



Of the Sacrifices in general!. 


$J Table of the Sacrifices, 

g c, for the whole 

The Prince. 
The People. 




I Vowes. 
o Voluntanc 
|°.| f J purification. 
> i g 1 Iealoufie. 
if ^JLeprofic. 
« J § ! Nazarets. 

J2< 2 I 

Eares of Corne. 
Fine flower. 

Baked # 
in the ' 


Frying pan. 

Firft borne, 




to r 

to rpiefe in- 
come Ivation, 

tor n r 

1 1 p ^ 

o «< prefent 




In the burnt offering 
the fat and the blood 
theLords,the flefhall 
barnt,and the skin the 

The p rieft got no part 
whofe blood was fprin- 
kled upon the golden 

In other finne offerings 
where the bloo d was 
fprinkled bin upon the 
brafen Altar,the fat and 
the blood were the 
Lords, and the flelli 
belonged to the P rieft. 

The fin offering had no 
meat offering or drinke 
offering . 

In the peace offering the 
fat and theb!ood the 
Lords^he breaft and 
the right ihoulder the 
P rieft ? 3 and the reft be- 
longed to the offerer. 

In the meatoffering 
a handfull of the flower, 
a little- of the falt^oyle, 
incenle,and wine offc- 
red^and the P rieft got 
the reft. 

Sacrifices ©fpraife 
foTc were to bv eaten 
before the Lord,fome 
in lcruf4lem. and (onae 
at home* 

The offering of lealou. 
fie had no incenfe in it. 

No Sacrifice without 

r - 


Exercitations Ceremoniatl. Command. 2 . Lib. I. 

Of the daily Sacrifice/ 

Why it vva* called 

T»nn p« for the 

• - T 

daily Sacrifice. 

r"6v Kolocauflvtn 


Of the Sacrifices in particular , and fir fi efthe burnt 

A ceremonial! appendix of Commands . 
Let it 9 it 2. //"£// offering be a burnt offering^ re. 


Here were fofnc facrific*s which were commaa- 
ded by the Lord, and fome which were volun- 
tarie facrificcs 3 as free will offeringSjaad fuch. 

The facrifices which were commanded ,©rdinarie 
and inftitutedby God,were five, Firft, the burnt offe- 
ring commanded here in Ltvit. 1 . Secondly, the meat- 
offerings in Levit. 2. Thirdly, the peace offerings, 
Fourthly ,(inne offerings in Ltvit.q. And laftly, tref- 
paffe offering in Levity. 15. 

Their daily burnt offeriag was a Larabe offered mor- 
ning and evening, and this was furnifhed at the char, 
gesofthe co mmontreafuric of the Temple, and not by 
any particular man. It was called Sacrifcium juge, the 
cent mud Sacrifice 5 becaufe it was offered twife every 
day without intermiffion, and although other things 
have this word tamti ^continual!, joyned with them as 
the continuaH breai^Nnm.^j. the cc-ntinuail ' ivccnfe \Excd. 
30.%. thecontinuallmeat offerings N*r*.Z*i6. yet com- 
monly the daily burnt offering is meant here, as DanSi. 
1 1 .and by him{hattamid)the daily was taken away, that is, 
the daily lacrificc. 

The burnt offerisg was a facrifice which was all 
burnt to afhes except the skin and intrals, it was called 
gnelab from gnaiah afce»dere, and it was called ignitum 
______ lcb$v* 9 J 

Of the Sacrifices inparticuk 



lehov^quia i^niconfumendum^ becaufe it was all to bee 
burnt with Rre,Levit. i. and it had ealil joyncd with it, 
Pfal 5 i .which com mcth from calal to corifume:^/// is 
not the adjedivejoynedtogw/*, for theydifagrcein 
gender butc<i///hcre fignifieth minchapv the meat offe- 
ring which was joyncd to theburnt offering. 

In this burnt offering they were to offer a Bullocke, 
a Ram, a Lambc amongft the beafts* or a turtle Dove 
or young pigeon of the to wles, and it behoved to be 
a male and not a female, 'and likcwife it behoved to 
be without blemifb, to fignifie that puritie aad per-. 
fe£Hon which was in Chrift, and our perfection in 
hivn^Hcb^.x^, How much wore /hall the blood 'of "Cbrifi , 
who through the eternali Spirit offered himfelfe without feet 
to God % purge your consciences from dead workes toferve 
the living God* It behoved to be of the beft things 
andthechoifeoftheflocke,-t© teach us to honour God 
with our fubftance/fw/^.p. and toferve him with a 
perfed hearty chro.28.% 

When they offered their facriSces they kept this 
order^ Fir ft, after the beaft was killed and layd upon 
the Altar to be burnt, the offerer brought fine flower 
Mixed with fait and oyle, (for they might not mixe 
the flower with water) and this part of the Sacrifice 
was properly called fmmolatio^ then he gave this to the 
Prieft wh© layd it upon the head of the Sacrifice ,&this 
was called nufiatio by the Latiaes,that is^magi aucla & 
viSimamacla. Thirdly ,the Priefts pewrcd wine upon 
the Sacrifice which wastobebflrnt; and this was cal- 
led Ubatio^mi the Apoftieall'jdeth to this, when hee 
faith,2 iim t ^.6.1am libor, now 1 am ready to lie offered pp. 
Fourthly, Incenfe was fuperadded to thefe, and this 
was called Suffuas, and the Apoftlc alludcth to this, 
Ephe. 5 . i t Chr/fi hath given himfelfe for *s an offering And 
afacrtfice to Cod for a fwecte /melting favour. Laftly^ 

i when 

^»^3 Sacrificium to- 
turn igne confumendum 
inter dum iungitur cum 

et figmficat fijfeftum 
facrificium a ?7^per- 
feciti abfblvit. 

What was offered in the 
burnt ©ffmng. 

What the burnt offes 
ring (igniiicd* 

The nrcler which they 
kecpe in brning their 





Exer -citations Ceremonial!. Command 2 . Lib. i . 


Whar wa« offered in 
the rn.^t oScring. 


The flower in tht 
, meat offering was the 
deft lower. 


*s4Uufi*n 4 

when the Sacrifice was burning, they offered their fpi- 
rituall Sacrifice with it,and this was called Litare^ pre- 
cibm a Deo aliquidimpetrarefhty prayed unto the Lore; 
that he would accept of their Sacrifice • therefore 
their Sacrifices were called SacrzficiA vociftrattoms^Sa* 
orifices ofjhsuttnrjfal. 2j6. 

Of the meat Offering. 

THe meat offering confifted of things without life, 
as of fine flower, oyle and incenfe, Levit. z.i. 
things which were neceffarie for the ufe of man were 
offered here to the Lord, as bread to cate, wine to 
drinke,falt to feafon,oy le to cure,and incenlc to delight 
thefmell. So Chrift our meat olfering is all thefcto 

They had two forts of meat offering, Mincha accef 
forium ejr mhicha per fe. Mincha accefjorium was that 
which was alwayes joyncd with another Sacrifice, and 
ahandfull of it was burnt, and the reft was the 
Priefts^ but that which was Mincha per fe which was 
offered for the Priefts, waswholly ; burnt and not ea- 
tcn y Lev/t.6.23. 

The floure which was offered in the meat offering 
behooved to be fimila pura, fine flower, without any 
branne*,which fignified the purecftatc of Chrift and all 
Cbriftians in him. 

There was oyle povvred upon ir,and the Apo/Heal- 
ludcth to this, 2 Cer l.zi.Ee eflabltjhed u* with you 
in Chrift ^and hath anoynted Mf, u God. So i Job, 2. zj % 
the annointwgv?huh yte have rewvtd of him in 

Ithadincenfe)oyned with it, and the Apoftle allu- 
dethtothis,£/>/;^5.2. Cbrifihath given himfelfcfor m 


Of the pease offering. 


an offering and a Sacrifice to God for a fattt fmelling fa- 

v$ur % 

Sometimes it was baked, and fometimes fryed in a 
pan,andD4Walludeth to this y Pfal 45,2. My heart 
hath fryed or boy led a good matter. , 

Every Sacrifice bad this Mivcha joyned with it,cx- 
ceptthe finoe. offering, and therefore oftentimes it is 
put for any Sacrifice as P/al.zo. 7 he L$rd remember aH 
thy[mincha~] meat offerings y that is, all thy Sacrifi- 

Of the peace offering. 

p He peace offering was a Sacrifice of thankfgiving 
* for the faftie of the otfcrer,& one part of it was due 
toGodjOnetoihePrieft, one to the offerer, Ames 5. 5. 
I will not accept of the fat of your offerings, that is, of 
your peace offerings; David called this fat the burnt 
offerings of fatlings . That which was the moft excel, 
lent in every thing the Hebrewes called it the fat, as 
adepsfrumenti the fat of thecorne; medulla tritici, the 
marrow of the wheate,£^/. 47.2.^ the fat v>a6 taken 
amyfrm tbepeaccoffertng^fo was David ch$fen out amongfl 
the children oflfraely here he maketh a companion be- 
twixt Davidand the fat of the peace offering 3 all the 
peace offering was the Lords, yet all was not offered to 
him, but a part was given to the Priefts,and a part to 
thepeopIe,but the fat was fully burnt up to the Lord. 
SothezealcofGodshoufe burnt up David, as the fat 
of the Sacrifice. 

The fat 'was due onely to God, the peoples part 
wasbutaleancpart ; but under the Gotpd^E fay a<y. 6. 
1 r »tU make the people a feafl of fat things andfuMofmar- 
™zr,tbc people might catenone of the marrow under 
the Law. 

i 2 Whether 


The meat offering of- 
tentimes putfer all the 

,ute*** ** 

A part of the peace offe- 
ring due to God,a part 
tothePti ft ?J anda 
part to the offerer. 


The fat wa s the Lor dt. 


Bxerchations CeremoniaM.Command z : Lib. 




The fat of the Sacrifice 
might not be eaten or 
ufed to any other ufe. 

t v 


Theftaftfcfthepea^e * 


The Sacrifice put for 
the feaft afttr the Sacris 
Rce 9 Antecedent?™ 

The breaft and the 



Why the Prieft got the 

Whether might the people eate of the fat of the 
beafts which were not facrificed, as of thofe which 
they killed at home? 

The Lord forbiddeth them to cate the fat of what* 
foever heart. Leva .3.17. It /hall be a ft at ate for ever 
throughout your dwellings ^that yee eate no fat nor blood. 
The fat of the beafts which were not facrificed might 
be taken to any other ufe,. but they might not cate any 
of it,£ *vit. 7. 2 4. the fat of the beaft that dteth ofitfelfe^ or 
that which is torne^may be ufed in any other ufe^but ye fhall 

The reft of the peace offering was divided betwixt 
the Prieft and the people, and rbey made a feaft of it, * 
1 Sam. ^.2^ an d Salomon alludeth to it, Prov. 17. 1. 
better is a drye mtrfetl and qttietneffe therewith, than a 
houfefullof Sacrifices withftrife- The Sacrifice here is 
put for the banquet which was after the Sacrifice, and 
it was this which David meant of,when he fayd, there 
is a yeerely facrifice there for altthefamilie^i Sam .20 6. 
that is, a feaft after the Sacrifice. 

The brcaft and the right fhoulder of the peace offe- 
ring was due to the Prieft; and the reft was due to the 
offerers; itisfaydofthe Tonnes of Eli, that they fent 
their boyes, and pulled thefleft out of the Caldron, 
1 Sans, 2 .that is, they would not be content with that 
which was due to them, the breaftand the fhoulders- 
but they would have the peoples part alio, and they 
would not ftay untill the fat was offered to the Lord, 
1 Sam 2.15. 

How did the cooke fct the flaoulder before Saul 
to eate of it, feeing it was the Pneftspaft, iSaw.9. 
The right fhoulder was the Priefts onely. 

The Prieft got the breaft and the fhoulder; hee got 
the fhoulder to fignifiethathecaried the burden of rhc I 

people; / 

Oj the peace offering. 


people- can I carryall this people upon my fhoul- 
ders (faith Mojfes ) Num .11.11. 'wherefore ; have*! 'not 
found favour in thy Jigbtjhat thou lay efi all the burden of 
this people upon me} and he got thebreaftto fignifie his 
companion and love to the people, Num a 1.12. Havel 
begotten them 5 that they jhould fay unto me , carte them in 
thy b&fome. Efay .40.11. Hejhatffeede hisfiocke like a [beep- 
herd* andhee pall gather his Iambi with his arme, and 
carie them in his bofome^ and leade thefe that are with 

The Highprieft carried the names of the twelve 
Tribes upon his breaft 5 to fignifie hiscompailion- and 
he earned their names ingraven in Onyx ftones upon 
his fhoulders, to fignifie that he carried the burden of 
the peopl&££ when he looked upon /f^/^and faw her 
lips moving, he fayd Jhe was drunke, 1 fo^.i. i nhere 
there was nopittie in the Priefts bread to the poore 
\voman,but 1 King.4..z$. Elijha had more pittie in his 
brcaft, when he fayd to Gehazi, run now I pray thee, and 
fay % is it well with thee f and when fhee came to the man 
of God fhe caught him bythefeete, but Geha^i thrufl 
her away, but the man of God fayd,/*/ her a/one/or her 
foule is vexed within her: Churlifli Geha^t had no pittie 
upon the poore woman 5 but there was much pittie and 
compaflion in the heart of Elifha the mafi of God. 

The peace offering was divided betwixt God, the 
Priefts 3 and the people-, God got the chiefe part, be- 
caufehcitiswhopardoneth the finnc. Theprieft got 
hispart, becaufeheistheinflrument tomake intima- 
tion of this pardon, and the people got their part,to 
teach them to bee thankefull for the jfemiffioa ©f 

God got his parr, and the people got theirs, what 
a comely thing was this to fee the Lord fitting at his 
Tabic, A£i/j.i %7 . therefore the fat of the Sacrifice is 

— — — ~-^___„ * 3 called 

Why he got the breaft. 

carried the names of the 
Tribes upon his brcaft 
and fhoulder. 


and the peop!e 3 had 
a part in the 



Exercitattons Ceremon'tall. Command.2. Lib. I . 


God fate at it were tVie 
Mafter©f the flatten 
the peace offer ing. 

A&addivifton of the 
peace offering. 

The feaft /oyned to 
the peace offering was 


^nSs^ putrtii 

c alled his bread ,Levit .}.i i.j ind Num.i$.2< and to bec 
oyJip*^®- inviting nis children to dine with him, hee 
willnot eate his mcrfels alone Job. 31.17 what a comely 
thing was this to fee his children (landing like Oliv?pUr>ts 
roundabout his Table^ PfaL 1 28.3. and how plcafantwas 
it to fee brethren dived together in un/tieffal. 13 2.1. and 
their father fitting at the head of the Table. The 
Heathen fayd of old that *j\A****tr*iU *&****&* fatre^ 
that the feaft when it wanted the father it wanted the 

The peace offering was divided betwixt God and the 
Prieft 5 andthepeople,but the whore fayd, Prov.j. that 
fhe had her peace offci ings by her, and fhee invited her 
lover to them, was notthis a ftrange fharing or divifion 
for G od to get apart, the P rieft toftctap art, and the 
where", andtlie whoremonger to get a Inarc $ but the 
Lord will aot-ihare with luch. 

This feaft which was adjoyned to the Sacrifices was 
a feaft of foy^Deut. 1 6* l^Jud.i 1 . 19. wherein they dan- 
ced, and it figured our fpirituall mirth and joy for our 
redemption by Chrift. The Idolaters kept this feaft to 
the golden Calfe which they fhoukl have kept to the 

When they offered their fpirituall Sacrifices with 
their externall Sacrifices, then the Lord was much de- 
lighted with them,- and he faith, / have eaten my honey 
and my honeycombed have drunken my wine and my mtlke^ 
Cant. 5,1. and he tooke fuch pleafure in thefe feafts , that 
he invited the Church his fpoufe to come andeate, 
friends drinke^ yea drinke abundantly , O beloved. But 
when their Sacrifices wanted the inward Sacrifice,thcn 
the Lord fayd, that they offered but fit fb unto him y Hefe. 
8.15. then hee loathed them but as rotten flerti, 
Nehelahbujutridifacli font t Pfal '.14.3. they arc become 
roiten and ftinking,and he continueth in the metaphor ; 


Of the Sin* offering. 


they are like wine that hath loft the taft, which is called 
wnumfugitm : when thefe outward Sacrifices wanted 
the inward, tee how unpleafantthey were to the Lord^ 
Efay.i* I am fall of the burnt offerings of Rams > andthefat 
oftbefedbtajls I dthght not in^ nor in the Hood of Lambs, 
of Buttocks profGoates : then he commeth to his fmeli, 
rverf i J, Incenfeis abomimtionto me 7 xhcu to his touch. 
verfi^your newmoones and your appointed feafls 1 am 
wearie to beare them* then to his hearing, when yee make 
many prayers I wiSnot beare tbem^ then to his fight, <uer. 
15. j-voiB hide wine eyes from them. Their Sacrifices 
were offensive to all Gods fenfes. 

Of the fin-offering. 

T^Hc burnt offering was for all finnes in generall,the 
** peace offering was a thankfgiving for finnes re- 
mined, and the fin-offering was for finnes committed, 
for which they craved pardon ; the fin-offering was zi- 
ther hhataab or aflhtnt, the firft the Seventy tranflate 
dfMflict, and the fecond tki^mmi-x 3 the firft were *W^ 
and the fecond in«<?ia,. 

The Sacrifice which was for the finnes of ignorance 
©r«&*«w, might afcend or defcend, was more 
or leffe according to the worth of the offerer, Levity. 
7.thepoore might offer a pottle of flower- and the 
rich were to offer according to their ability : but in the 
offering which was for a willing finne, the Sacrifice 
did neither afcend nor defcend, it was alike in all. So 
inthepuniihment of finne, in fomc finnes the puniflv 
nient afcended and defcended, Ex^. 21.28. if a man 
hadkcptapufliingOxe, and he had killed a man, he 
wastodyeforit:orthcpunifhmentmight defcend, if 
afumnxofmoney waslayd upon him, then he might 
redeeme his Ufe-here the punifhment was afcending and 


— T 

cejjit >vinumfugiws* 

Outward Sacrifices 
without! the inward are 
offenfive to ailQodf 


t r 

lofepbm Lib. $ . Antu{. 
Cap. io. 


Excrcitations Ceremoniall. Command,!. Lib I , 

Nolncenfein the fin- 
offering, or in the 
offering of Icaloufie. 

▼ ▼ s * 


There was a Sacrifice 
for all fmnes except 
for vvilfu'1 finnes. 

Sacrifices according te 

The Sacriikefor the 

The Highprieft 
might erre. 

- * - 1 

defcending;butif a man had killed a man willingly, 
then the punifhment mn afcendebat aut defcendebat, but 
he was to die for it. 

In the fin-offering there was no oy le or incenle, ney- 
ther in the Sacrifice of Icaloufie; becaufe there was 
nothing acceptable to the Lord in thefe Sacrifices. 

Obfcrve that there was a Sacrifice fur original] finne, 
Leviti. 12. there was a Sacrifice for iinne of error 
ibifbgagabjnerrorc) and there was a Sacrifice for fianes 
of ignorance; but there was no Sacrifice for wilful] 
finnes 5 fft7Mo.3£. for tfyve ftnne wilfully after that wee 
have received the knowledge of the truth ^ there remainetb 
no wore Sacrifice for finnes ; Chrift prayeth for finnes of 
ignorance,zirJj6rg/w them fir they know not what they 
^,^^,23.34. Let us pray then with David to keepe 
us from frefumptoum finnes , that they have not dominion 
over ut,Pfal. 19.13. 

There are feverall forts of Sacrifices prefcribed for 
feverall forts of finners as for the Prieft, for the Prince, 
and for the whole peopkyind for a private man. 

For the Prieft was a young Bullockc without blc- 
jniih,whichhe offered for himfelfe, and here we are 
taught, if the Highprieft under the Law might erre, 
then the Pope may erre as Pope- what priviledge 
hath hce to bee exempted from error more than the 
Highprieft had ? and if they fay, becaufe hee is the 
Highprieft under the Gofpell,therefore he cannot erre, 
but now there is no Highprieft under the Gofpelbut le- 
fu$ ChviftjVho by his owne blood entred once into the holy 
plaee^bav/ng obtained eternal! redemption for tp,Heb.$»i 2 . 

IftheHighprieftsfinne made the people to finne. he 
was to offcr a Bullocke,Lrwf.4.j. obfcrve the phrafe, 
Lehafhmatk xhzx is, if he make the people finne by his 
evill example, fofoab fayd to Daztd when he caufed 
him to number the people, why wilt thot$ be ( leha 


Of the Sin*ojf wing. 

» '■ « — 

«5 | 

(bam.ih) a cauje tftrcfpajfe to Ifrael^ i Chro.ii.$. 

Secondly, for the whole people,' and they were to 
offer a young Bullocke,Z>wV.4..i3. which was the 
fame with the Priefts Sacrifice; and here obfcrvc,thac 
the whole vifible Church may crrc, otherwayes the 
Lord would not have appointed a Sacrificefor the cr- ■< 
ror of the whole people. 

The Sacrifice ofthe Prieft and the Sacrifice of the 
whole people was one, to jteach us 3 Wow great the 
finne of the Highprieft was. 

Seeing the finne of the Highprieft was as great as 
the finne of the whole people, what is the reafon, that 
the people were more feycrely punifhed than Aaron 
who made the golden Calfe ? 

Aaron did it through infir untie, but the people did it 
willingly and wittingly. 

Thirdly the Sacrifice of the Ruler was a male of the 
kids ofthe Goates, and the Sacrifice of any particular 
common man was a female of the kids ofthe Goats, 

Why doth the Lord {kt downe feverall forts of Sa- 
crifices for finnes done of ignorance ; and but one fort 
of Sacrifice for finnes done of errour. 

Solon was commended that he made no Law for him 
who killed his father; he thought none would bee fo 
wicked as to commit fuch a fad, and he was thought to 
have done more wifely in that, not to tnhibite that 
which had not beene pra&ifed, left hee ffeould feeme 
not fo much to forbid this finne, as to incite men to 
it by his prohibition ; So the Lord would not fet 
d*wne feverall forts of Sacrifices, and Lawes for fe- 
verall forts of willing finnes ; left the corrupt nature of 
man by thefe inhibitions fhould take occafion to finne 
the more^hc fetteth downe but ©ne fort of Sacrifice for 
all finnes of knowledge^ the fervant who knowetk his 

k mains 

- » . _! , _- , , < 

Theyifibic Church 
may «rre. 

The finoforing ofth* 

whole people. 



Why the people more 
fcvcrely puniflied than 
Aaron for making the 
goldea Calfe, 


Why the Lord fet 
downe bat one fort of 
S aerified fo r all finnes 

done wittingly ♦ 


Hxercitations Ceremoniatt.Command 2 . Lib. 1 • 

Two forts offinne 

rrt afters will and doth it not fo all be beat en with many (Irifcs, 
£«ii*«47. the vcffels that could not be purged by fire 
werebrokcn ) L^//.7. 

There were two forts of fin-offerings. Firft thofe 
fin-offerings,whofe blood was not carried into the holy 
place, & fprinklcd feven times before the vaileupon the 
golden Altar,butwasonely fprinkled upon the brafen 
Altar, and of thefe the Priefts might cate, therefore 
xhzVxit&s mchyd to eatc the fwnes of the People^ Hof. 
4.8.thar is, the Sacrifice for finne. So Moyfes was an- 
gry with Eieazar and Ithamar, becaufe they did not 
eate the fin-offering ; then heexplaincth what fin-offe- 
ring it was^Levit.i 0.18. Behold the blood of it r as not 
brought in^rvitbin the holy place , yee flwuld indeede have 
eaten it in the holy place as I commanded you 

What fin offering the 
Priefts might eate and 
w hat nor. 

logicaiiand anagogieall 
application of the fin- 

The I ewes who ft and 
to the ceremoniall Law, 
have no part in Chrift. 

But the fin-offering whofe blood was carried in with- 
in the holy place, theflcfliofitwas caried without the 
Campe and burnt, and the Priefts might eate none of 

The carrying of the fin-offering without the campe 
had an allegoricall application, a tropologicall appli- 
cation, andfananagogicall application, The allego- 
rical! application was this, that Ghrift fhould fuffer 
without the gate of Ierufalem^ the tropologicall figni- 
fication the Apoftlemaketh ,Hek 1 3. if the Iewes ftand 
to the ceremoniall Law, they cannot be partakers of 
the blood of Chnft,and he rcafoneth this wayes. 

The people got nothing of that which was 
burnt without the gate,according to the Leviri- 
callLaw,H^M3 n, 

• But lefus Chrilt the fin-ofkring was burnt 
without the gate. 

Therefore if 'the Iewes ftand to the Leviticall 
Law they can have no part in (Thrift. 
And here the Apofile reafoneth with them out of 


Of the Shitoffering. 


their ownegrounds y as Chrift doth with the S&dduces 
out of the five bookes of Myfes, which they onely 
adraittcd J ^ir/A - 2 2.25* 

The anagogicall application is this, that we have 
net here apermanentCttte, but fceke for fine to comejleb. 


They were commanded to lay their hand upon the 
head of the fin-offering, Z>z>/J. 4, to fignifie that they 
Jaid over their finnes upon the bead, which was a 
type of Chrift who was made (ajlum) an ffiringforfin^ 
Efay. 53. 10. and the Apoftle, 1 Ccr^.ii. hemadehtm 
tobefinfor usfthokntw no finne 3 thai is 3 the guilt of our 
finnes was imputed unto him $ be was not made a Sa- 
crifice onely for our finnes, but he was made finne for 
us- marke here a double oppofition, firft 3 he wht 
knew ne finne, to as made finne ; Secondly , that we might 
he made the right eoufneffe efGedinhimmow it cannot bee 
fayd,that he who knew no facrifice was made a Sacrifice 
for finne 3 that we might be a Sacrifice of righteoufnefle 
to God in him; but this wayes, he who knew no finne 
was made finne, that is, our finne was imputed to him, 
that we might be accounted as righteous before God 
in him 5 and therefore although this by confequence 
be inferred, that he was made a Sacrifice for our f itancs ; 
yet it is not the proper meaning of the place 5 after that 
the guilt of our finnes was lay d upon him, then he was 
made a Sacrifice for our finnes. 

And here we have a notable place to clcare that im- 
puted righteoufnefle, which is imputed unto us ; as 
the beaft when it was killed, the guik was lard upon it 
typically , which had no finne in it; So all our fitmes 
were imputed to Chrift who had no- finne in himfelfe • 
and wc reafon our finne was imputed to Chrift 
who had no finne in himfelfe: So Chnfls rigbteouf- 
nefie is imputed to us who have do righteoufneife in our 
fclvcs. lz But 

Why they fayd their 
hand upon'the head of 
the Sacrifice, 

Chrift was made finne 
for us and then a Sa- 

fhrift rightaou feeds 
imputed to us as our 
hnnei were imputed 
to him. 



ExtrtyUtions £tremon\aU£ommand z : Lib. i . 



W«are not capable of 


difference of (innes done 
of ignorance and ilnnes 
done ignorantly. 

But they fay that Chrift was not capable of inherent 
firtne,as we are of inherent rightcoufneffe. 

We are no more capable of inherent righteoufheffe 
to juflifieusbeforcGod then Chrift was capable of in- 
herent finne 5 our fan&ificarion is not perfect fan&ifi- 
cation,which is able to (land before the Lo?d to juftific 

Of the trefpajfe ojferm 

ATrefpaffe offering was a Sacrifice for finnes of 
omiffion, or finnes of ignorance, thefe finnes were 
a.}ix<ria>Lev;t.<).i$. ifafiule commit a trcjpaffe tnd finne 
through igneravee, in the Hebrew it 'v>^ttmgnol magnal, 
as if a man were blindfolded witlva cloke caft about 
him, for megnil is a cloke, thefe finnes the Apoftie 
callcth ayroiiwnf, errors done of ignorance , Heir. 


But here we muft diftinguifli betwixt finnes done of 
ignorance, and finnes done ignorantly. This Sacrifice 
was for finnes done of ignorance, but not for finnes 
done ignorantly. Sinnes done of ignorance were thofe 
which proceeded meerely of ignorance; but finnes 
done ignorantly, were thofe finnes which were com- 
mitted ignorantly, but ignorance was not the caufe 
ofthem, as when a man in drunkenneffe killed a man, 
he doth it ignorantly, but not of ignorance, becaufe 
he wilfully was drunken, which drew on his ignorance • 
here his drunkennefle & his ignorance were cflentially 
joyaed together, but there arc other finnes which are 
but accidentally joyncd together, as drunkennefle, and 
whoredomc,for all that are drunk commit act whore- 
dome,ney ther all that commit whoredome are drunke. 


Of the Triefis appareS. 

6 9 


Of the Tricfts apparel 
Aceremoniall appendix of Command 2 * 

Exod. 28.2* And thou fralt make holy garments fir Aaron 
thy brother 'for glory andbcasrtie* 

PHePricfte were cloathed in linnen when they fcr- 
A vedintheSanduary D £^.44. 17. Anditfball come 
to pajjejhat when they [hall enter inat the gates of the inner 
court J hey (hat be cloathed with linnen garment s^aud no wool! 
jhall same upon thsm^ while they mimfler in the gates oft he 
inner court y and within. 

Firft 3 they had linnen breeches to cover their 
nakedncfliv Chrift is he that muft cover the flame of 
our nakednejfe that it doe not appedre,Reve.%.i$. they had 
linnen coats reaching downcto their feete-, linnen fig- 
nifieth righteoufnefie in the Scripture, Revel.19. 8. 
therefore David prayethFfal.ip,?. Let thy Prie/ls bee 
clodthed with rightcoufnejfe. 

When they were in the Sanftuary they wore onely 
linnen,andqutoftheSan#uary they wore wooll, the 
lewes had a proverbe, when they favv a worldly min- 
ded Prieft, they ufed to fay, there gceth the man with 
the woollen cloaths, becaufe he minded nothing his 
linnea cloathicg, his San^ification and righteouf- 

Thefe cloathes reached downe to their feete, and 
therefore Chrift our Highprk-ft appeared having vaj)^, 
and cloathed with a garment down* to thtfeete^ Rcvei. 1 . 1 3 . 
Moreover they had a linnen girdle which fignified 
truth aad conftancie in Chrifts adminifh'ation 3 E/£jf.*2. 

k 3 21. 

The Priefts might 
weare no wooll in the 



The lewes called a 
worldly minded Prieil 
the man whh the wool 
len c!oathe. t 

7 o 


Exercitations Ceremoniall. Command.!. Libi. 1 



multipu atn yeftibus. 

The P wefts might not 
wear: their girdle but 
about their breafts. 


Why Chrift was girt 
about thcloyncsartd 

2 i . And! wiUcloath him with thy robe, And firengthen him 
with thy girdle, it figaifieth likewifc the coaftancie, 
truth, and pcrfevcrance of Chriftians, Ephe- e.i^.fiand 
therefore having your loynes girt dent with truth, the 
garments were common to the Highprieft with the 

The Highprieft had fome ornaments that were pro« 
per to himfeUe jfirft a robe of blew with bcls 3 an Ephod 
of Gcld,blue,purplc,fcarlet,and finelinnen 3 a bread- 
plate, a Miter of iine linnen fi plate of pure gold upon 
his fore head. 

The Highprieft had garments proper to himfclfc, 
therefore in the fecond Tern pie when the Highpricfts 
wanted theannointingoyle, when they faw the High- 
prieft,thcyfaydnot • there goeth the annoynted of the 
Lord 5 but there gceth the man with the many cloaths, 
merubha beg* dim. 

He had a broydered girdle which he wore about his 
paps, therefore Chrifl is fayd tob^girt about the paps 
with a go/den girdle \keve \\ .13. So the feven Angelseame 
tut of the Temple having their breafis girded with gotten 
girdles, Reve.i 5. 6.nnd iSetf.44.i8.the Pricfts were for- 
bidden to gird themfelves in the fweating places , that is : 
about their loynes. 

But it is faydjJE/S^.ir.f. righteoufnt(fe[b\llbe the girdle 
of his loynes, and faith folncffe the girdle of hti reincs, 
therefore it may fceme that he wore his girdle about 
his middle, 

Rightcoufncffe was the girdle of his loynes, 
and fathfulneflc the girdle of his reines, to figni- 
fie a that there was no concupifence in Chrift here, or 
finfullluft; and he was girt about the paps with a gol- 
den girdle to fignitie that his heart was holy and pure 
without finnc. 

He had a plate of gold upon his forehead, and holi- 

' neffe 



neffe to the Lord written in it, and therefore he was cal 
led the Saint of the Lord,Pfal.io6.\6. This plate had 
holinefTe to the Lord written in it, but Zacbtriah pro* 
phefied that holinefTe to the L©rd (hall be written upon 
the bridles of the horfes^Zach.i^.io. that is, there fliall be 
fuchholinefle under the Gofpel that the meaneft fliall 
have holineffe written upon his forehead,as thePriefts 
had under the Law. 

Thefe pricftly ornaments fignified Chrifts Kingly, 
Prieftly,and Prophetical! office, his Kingly office was 
typed by his Crowne which he worc,his Priefily office 
was fignified by the breafiplate upon which he carried 
the names of the twelve Tribes, and Frim and Tbum. 
mim^ the Prieft did two things, as the Apoftle fpeak- 
eth 3 ifr£.5.i.7e? •*!* Ssdjr -&^^fb( nothings which per- 
tained to God, and things which pertained to us; the 
things which he did from God to us, were reprefented 
by Vrim & Tbummim^nd the things which he did from 
us to God were reprefented by the breaftplate w,herein 
he carried the twelve ftones 3 and his propheticall office 
was fignified by his bels . 

The priefily garment was put upon Aaron by Moyfes^ 
and yet Mojfts is commanded to flrippe i^iaron of 
them, and difaray him. The taking off of his garments, 
and putting them upon Ele^zar^ fignified the taking 
avvas of his office and giving it to another. So when 
Elhkim was cloathed with Sbe&nas rebs^Efay.n^i). it 
fignified that his office fliould be taken from him, and 
given to EiUktm. So the Gripping of Atren fignified 
thedifanulling of the Priefthood for the weaknelTe 
thcreof,H^.7. 14. and when he was ftript of his Priefi- 
ly garments for his femes w< h he had committed/^. 
20 t i2. he and all the people were taught to expetf a 
better Pricfthood of the fame of God who is perfected 
for evermore % mb^ % 2 8. and this priefthood was conti- 

The plate of goM, 

The fignification of the 
Highpriefts garments. 

The d iforay ing orV^s 
ton, what it meant. 


Exerckattons CeremonialL Command.2. Lib. I , 

Hie garments which 
the Prieft wore when 
be went into the holieft 

The J* erificesand cc- 
remonicsnnder the Law 
had relation K) Chrift. 

To his conception. 

To his natures. 

To his birth. 

nucd from Aaron to Eleazar, and from him to vhinchat^ 
and had no end until! Chrift came, who was a.Prieft 
after the order of Melchizedeck 2 the true Eleazar y the 

The Highpricft had other garments which he wore 
whenheentred into the holieft of all upon the day of 
expiation, he was all cloathedinwhke,and having fi- 
nished his fer vice that day 3 hciayd afide thefe cloathes 
and never wore them any more, and Aaron fh all come 
into the Tabernacle of the congregation y andjhalt put off the 
linncn garments whtch ho put on when he went into the holy 
place \(jr fist leave them tbetijbiv. 16. 1 j.The Highprieft 
lay d afide all his ornaments that day when he went in- 
to the holieft of all, to fignifie unto us, that the Leviti- 
call Priefthood was to be laid afide, and alfo that Chrift 
would give up his Kingdome to his Father ^\ Or.15.24. 
that is, he would not exercifc the fimftion of a mediator 
any more in the Church, and that he would give up 
his perfonall kingdomc, but not his cternall king- 

All the Ceremonies and Sacrifices under the Law 
had relation to Chrift, they were but the (haddow, 
and he was the body. 

FirfttheNazaritemuftbefan&ified in his mothers 
wombe,to fignifie that Icfus the true Nazarite fhould be 
conceived without finne in the wombe of the Vir- 

Secondly,his two natures were fignified by the Goate 
that was killed, andthe(cape.Goate,and by the two 
Sparrowes 3 thcone killed,&thc other let goc.So by the 
Angels afcending and defcending upon the Ladder , the 
Angels afcending fignifying his Godhead whom they 
all afcend to honour • and defcending to roinifter unto 
him as man. 

In his birth Mary offered for hcrfelfc and for her J 

Sonne J 

tpriejls not to u/e heathen rites 

Sonne, to fignifie that he became legally uncleane for 
us to purge our uncleannefle. 

Hi* offices J&ngjFrieft, and Prophet, typed by the 
Highpricfts garments and ornaments. 

His death by the Sacrifices, and his lifting up upon 
the CrofTe by the brafen Serpent, his buriall by hnat 
living in the Whales belly three day es, his rcfurre£Uon 
by thcfirfts ? snd therefore he is called the firft fruits 
ofthemth.itflcpt, i c<?r. 1 5. 20. and the fifty dayes be- 
twixt the firft harveft and the gathering of the full har 
vtft, fignificd the fifty dayes betwixt Chrifts refur- 
r< &ion,and thecomming downc of the holy Ghoft up- 
on the Apoftlcs. 


The Lord would not htrve his Triejls ufe the 

cujlomes of the Heathen Triejls. 

A ceremoniall appendix of Commande. z.,i6. The* (halt not goeup by Jlept upon mine 

THc J fraelits learned Idolatry in Egypt, and their 
Pdppes were brufed^ Ezek 23.3 .and the Prophet Itrc- 
m*h calleth Egypt 4 very fere Heifer, Cap. 46. 1 o. who 
was lafcivious and wanton, following Idolatry, and 
thercforcsvas calUdgrcat infie(h % E%ek. 16.16. And Ifrael 
followed Igjpt who woj like a backefltiing heifer^ Hofi 1 .6. 
the Seventy tranflate it, ^ A ^ap v like a Heifer ftung 
wich Hornets,who runneth here and there ; fo did they 

1 after 



i&'/.po'spbcoji've clo) 
£jfro exagitor>£ftro 
velut immiJTo concit9 
•ab iigp& afilus, x(trw. 
vtetaphwice fiimulm. 


ttwcitations CcremomaU Command 2 . Lib. I . 

The Lord weald not 
have then to imitate 

the Moabites, 


PriapMthf God oftHe 

The JWM/'^/choofca 
fihky Gcd like unto 

after their Idols-therefore he threatncth 5 that he mllfecdt 
them of aUmketnAUr'cpUce^ that is, he would lend the 
ten Tribes to captivi ic,where they fhould havelibcrtie 
enough to run as they plcafed. 

W hen the ipashtes were comming out of ^^.tra- 
velling towards Ca»*a», the Lord forbiddeth them to 
follow the bcaftly Idolatry ot'the Midbitcs ,to dikovcr 
their nakedndfc,as their Pricfts did; and for this caufe 
.hat they fhould not goe up by fteps, or degrees upon 
the Altar; for their cloathes were fhort when they 
Travelled through the Wilderness with the ambula- 
tory Tabemaclc^and if they had afcended by ftcpsupon 
the Altar, their nakedneffe might have beenefeene. 

This filchy Idolatry of the Meabites was the wor- 
shipping ofB*a/-pecr who was alfo called Friaptu. This 
Prtapm was a young man in Helieffont jn\\o was expelled 
out of the countrie as a corrupter of the youth. He went 
into Greece^ where afterwards, bcaftly & filthy perfons 
made a god of him, The Myites made choife of him 
alfo for their god, and he was called Baal-peor,becaufe 
he was made with hisnakedneffedifcovered. this Idoll 
was alfo called miph/etyh, i Ktng.i J- 1 3 Morrendaflatua^ 
and ldolum pui^rU^Hof.xi^.and^.xo. and like unto 
this worlhip wasthat worfhip of Tammuz^Ezek-S.whh 
their ?*** 3/ and^**^ '. 

Was not this firange that they could imagine that 
their gods and their goddefles were fuch J but we are 
not to admire this; for even as the Athein\that hee 
may finnc the more fecurcly, fained to himfclfe that 
there is not a God : fo the uncleane and filthie man ima- 
°inah a god like unto himfelfe 5 P/Q/,5 0.2 i.becau/e J 
kept filence thou thought* ft that Alfgtther 1 wo* fuch a cm 
ua thyfetfe they who write of the Ethiopians^ fay v that 
they paint the Angels blacke, and the Divels while: 
they paiiitthe Angels blacke, becaufe they arc. blacke 


Priefts not to u/e heathen rites 


thcmfelves; they thinke the blackc colour the mod 
comely colour, and the white the moft uncomely co- 
lour. So thefe fikhic Myites made choife of a god 
like unto themfelves ; and as their god Baal-peor was a 
filrhie god 3 fo were his Priefts filthie Priefts,in ftiewing 
their nakedneffe. The more modeft amongit the hea- 
then thought it a filthie thing to (hew their nakedneffe, 
and therefore they fay A^infc<cnam fine fubligaculo nemo 
prodeat, and as they had a filthy god,and filthy Priefts . 
lothey had a filthy Sacrifice, they offered an AfTc to 
Priapm. .which was a beaft ofgreatficJh^Euk. 23.20. 

Afterwards this filthy I doll was called by thcLa- 
tines Den* Ww*;» 5 becaufe they ufed to commit fuch 
filthinetfe in gardens 5 and therefore they ufed this 
word hortumm re amor urn, when they fpake of fikhy 
and unchaft luft. 

Quod metu hortus habet fumas impunejicebit^ 
Si dederis nobis ^quod tuns h$rtn$ habet. 

And when they would infinuate their filthy lufh, they 
fay, Ugere olera t legerenuccsjegerepoma. Properties. 

Cum quibm ldxo legiflipomafub antro^ 
and fo firgiliusj 

Malt me Galaua petit Jafciva fuella. 
The Lord commanded his Priefts to wearewy', f s/o 
fide garments reaching to their feete, and alfo bree- 
ches under them. 

IhzMotbites are called the people of Chamos^Num. 
ai. 30. and ler^S. hence comracth the Greeke word 
*#*©-, and the Apoftle alludcth to this, Rom. 13.13, 
h iifyo/* t not in rioting^and drunken*, ejfe. 

The Conclufion of this is; Spiritual! adultery is pu- 

nifhed with bodily whoredome,^***//* they changed the 

glory of the uncorruptible god y into an image made like to 

I2 corrupt 


honejtfitH CMt./a. 

Priapus called Deu\ 





Uwcitations Ceremoniafl.Command 2 . Lib. 1 . 

Vide Malyfes furif 
in Levit. 

The lewes oppcfitc 
to the Gentiles in the 
mannei of their 

corruptible mankind to birds , and fourefooted beafis, and 
creeping things \ wherefore God gave them alfo to uncUan- 
nej]e/nd to vile nffeltions^ Rom. 1.23. 


That a woman might not ^eare amans apparell 
A ceremmiali appendix of Command. 2 . 

Deut. 22.5. The worrnn frail not mare that which per- 

HpHe Lord knowing how prone his people were to 
-^ Idolatry 5 made a partition wall betwixt them and 
the Gentiles 5 and he would have them oppofite to 
the Gentiles in their ceremonial! worihip. 

Firft,the Egyptians eate onely fwines flefh • therefore 
ye fhall be oppofite to them, ye fhall not eate theficfh of 
the Hogge s they worfhipped the Oxe and the Sheepe, 
therefore yec fhall eate thera 3 and facrificethem. 

Secondly, in their appareil • the Priefts of ////did 
wearelk,ncn,and wooll^thercforeyee fhall wearelin- 
nen ondyor wooll onely,and not linfey wolfey. 

Third]y.the£^rwwhad^ € ^^V^^ro fave them 
from evils 5 rherefore the Lotd commanded his people 
to wearcphyla&eries. 

Fourthly, in the manner of their worfhip-they when 
they worshipped they looked towards the funnerifing, 
but ye ihaJi be contrary to them. and turne your faces 
towards the Arke, which flood in the weft end of the 

It is a queftion whether this belongcth to the feventh 
Commandcmcm or tothefecond. The moflhold, I 

thar / 

T'jdt a lt>om vi might not iveare a mans apparelL 

thatitbelongeth tothefcventh Commandcmcnt , to 
reach men and women modeftie • but if we will con- 
fider the words of the Law more neerely, and the pra- 
cftife of the heathen, it may fceme rather to beanap- 
pendix ofthe fecond Commandement ; for this word 
&AMyudL.dl?komiKAthn^ is fpoken ufually in the Scripture 
of Idolatry, & Maimont flieweth,that it was the manner 
of Idolatrous men to ftand with the im6rodered gar. 
ments of women upon them,bcforc the ftarre Venn* 
and the Women put upon them mensarmour,andftood 
before the ftarre M^, and therefore it may fceme 
that the Lord exprefiy forbiddeth the woman to put 
upon hci [CV//]:he armour of a man ; and if it wci e for- 
bidden onely to efchew filthineiTe, why would the 
Lord forbid women to put on mens armour, and the 
men to put on womens cloathes rather then the mans 
cloathes,putring Celt and shimUtb. And luliu* Firmi- 
cm writing ofthe Idolatrous cuftomes of the A{fyriAns^ 
faith, that they wor Chipped FV*/*, and that it was not 
lawful! to the Idolatrous Priefts to woifhip her, nifi 
ejfaminent vnltum^ & virilitnfexum ornatu dedeccra- 
rent^ unleffe they changed their countenance 3 and fai- 
ned their fexe,and diigraced themfelvcs, putting on 
womens apparcll uponthem. 

And the Lord inalhhefe ceremonials made a di- 
ftinftion betwixt the Icwes and the Gentiles, rather 
than betwixt the maleand female, 

Circumcifion diftinguifhed the males from the fe 
maIes,therefore the partition wall ofthe ceremonies 
diftinguifhed the male from the female, as well as the 
lew from the Gentile. 

Circumcifion diftinguifhed thr people of God from 
other people; butitdifHnguiftied not the male from 
the female* for rhe females were circumcifcd in the 
malcs,Gfl*.34,i4, m cannot five our ftjler to one that U 
_ ^^ I3 irpfce 


This is rather an appen 3 
dix ofthe fecond com- 
noandemeat than of the 
leaven th, 

in more mluchim 

V\ hy women forbidden 
toputon mens armour. 


Men worfliipVad Venta 
with womem'cioath*, 
and women in mens 

The ceremonies made 
a diilindion betwixt 
the levves and Gentiles. 



The females circuraci- 

iTcdin the males. 


Exeratattons CeremontalL Command. 3 . Lib 1 , 

Three forts of things 
fepa rated to God ♦ 

• v • r •• • • 

NvD admirable ejfe. 

&4* t 4tst4s<£jttyenij. 
Cp*rVftlu/ 4 

N4^rdHsU ecult 


uncircumcifed^ the ceremonies were inftituted then to 
make a dirtm&ion betwixt the lewes the people of 
God^and the Heathen. 

Commandemcnt III. 


Of the Na^arites Vow. 

Num. 6,1 when eytber man or woman JhaHfepar ate them- 
felves to vow a vow of a Na^aritc^&c. 

T Here were three forts of things feparated to the 
Lord,firft the land every feventh yeare was fepa- 
rated to him: Secondly, the firfl: fruits were Nazaritcs 
to the Lord, in the originall it is 5 gmnebhe nczireeha vu/t 
fepar&tionti^ (as the Seventy tranflate it) or fanclificaUonu 
/**(as the Chaldce paraphraft hath ir) and thirdly, was 
nafyreatusperfon* a reparation of perfons to God. 

A feparation of perfonsagaine was cyther of men 
or women, Num. 6. i.womcn Nazarits ,as Sampfins Mo- 
ther was a Nazarit 3 when they vowed themfelves 
this wayes Nazarits, they were fayd [/r/W/] to doe 
fome admirable or rare thing. 
So Nazarits according to their ages,as they were aiuU 
ti x Invents or parvuli jyoung men, as Amos^ 2.1 1. they 
gave the Nazartts ivine to drwkejx little ones jsSamuel. 
Nazarirs againe were cyther Nazartt fault or Na^a- 
r<ei dUrum-jslAzar&i feculi were thofe who were perpe- 
tuall Nazarits and might not be redeemed, nor change 
their vow • fuch as were Samuel Sampfon John the Bap- 
tift and lames^s Clemens teftifieth, thefe Nazarits fome 
of them were feparated to the Lord by the vow of their 


Oftbe Nazyrits <vow 


mother, as Samuels mother vowed him a Nazarite 
from his conception^ min nagnarofis foone as he ftirred 
in his mothers bellic, 

The chdd (had he a Nazarite fiom the mmUto the day 
ofhk forth y /udg.i 3.7. tbatis>from the time of his con- 
ception, and from thetimcofhisbirth^butwhenit is 
hyd^Acl^.i.he was lame from his mothers wombe y here 
both the time of his conception and his birth are com- 
prehended. So 6aUt.i.i<>* whofeparatedme from my mo- 
thers worn he ,that is ,f rom the time that my mother con. 
ceivedme.So ivas cafi upon thee from the 
the womke^that is f rem the time that (he conceived me. So 
/ere. 1 . £ Pfal^ 5 8 . 3 4 he wicked are e fir anged from the womb 
they goe afiray & foone as they he borne> here from the 
wombe Signified the ume from their concept ten. 

NaZJa&i ^waiwwerethofe who vowed themfelves 
a time one ly, but after the time was expired, they were 
no more Nazarites, 

The vow of the voluntary Nazaritlafted but thirty 
dayes,as the Ie we s gather;-^/*/** polled his head the 
thirtieth day of hisvow,fo did the voluntarie Nazarite, 
fay they, and the inferiour priefts fhaved their heads 
every thirtieth day. 

Thofe who were feparated to be Nazarits were 
commanded to abfleine from three things 5 firrt from 
wine 5 fecondly,from touching of the dead 5 and third- 
ly, that no rafor fhould come upon their head to cut 
their haire. 

They are commanded not to eate tfiekernell of the 
raifin ; fecondly, not to eate the raifin It felfe; and 
thirdly ,nott© drinke the wine, as they might drinke 
no wine,{o neither might they drinke ex m&ceratu vuis 
q*ss fmfyt, or fecundaria viva <voc*t Fthius^ So they 
might drinke no vineger, the Seventy > ifa if &** a s made 
of appIes^datesyScC. fo a vine hot detjis Athsntw caileth 
ir - They 

a *HJ7J3 movers 

M4mone of kistreatife 

of" en t ring into the (an* 


Exercitations CeremoniaH. Command.i. Lib i * 


Md'imone in his treatifc 
of mourning/**/^, 

They were commanded to abfteine from wine and 
ftrong drinke 5 wine here isputbefore ftrong drinke, 
Scripturaenim nomin&t genus quandoquep0tf/peciem, the 
Lord faith, Ames 2. raifed up ef their young men 
for Naztrits \but verfn. they gxve their N tzar its wine 
to drinke, they fhould have learned abftinencie from the 
Nazarits,bat they intifed the Nazarks t© drinke wine, 
contrary to the Law. 

The ufe that we may make of this is firft to flhew us 
that it is a finne to be partaker of another mans, finnes, 
Vfd 50.18. when thou firceft a tbeefethen ibon confentedfi 
with him^andwaf! pertaker with the cdflterer. Secondly, 
not onely to be partaker^/*/ approve thefame^Rom. 132. 
tbirdly^it is a greater finne to nc examples to othersin 
finne as lud.i*. woe he to them for they hAve gone in the 
WAycfCAtnJout it is the greatest finne of all, to provoke 
others to finne, as here they provoked the Nazarits to 
drinke win^anagavethem wine to drinke. 

Secondly, they were commanded to abfteine from 
the dead.and not to come neare their fathers, brethren 
orfifters, if they were dead ; if a man dyed fuddenly 
by them, they were defiledjand if they touched but one 
who touched the dead, they were defiled; the fame 
holineflewas required of them, that was required of 
the highprieft to abfteine from the dead. 

Thelcwesfayyfthe Highprieft had lighted upon a 
deadbodieintheway, hee might defile himfelfeand 
bury the dead, being alone,and none to hclpe him : So 
they fay,if aninferiour Pricft and a Nazarite were wal- 
king together, if he had beene buu Nazartfts dierum, 
he was to burie the dead .becaufe his holinefle was not 
perpetual! • but if he had beeacapeipetuall Nazarite 
then the inferior Prieft was to bury the dead, and not 
he, becaufe as great purity was required in theperpj 


Of the Na^arits pbw . 


tuallNdztrite, as in the Pricft concerning the dead. 

Did not ^w/Z^finne being aNazartteby touching 
of the dead bodies, and taking off their cloathes t 

He did this by the lingular direction of the fpirit of 
the Lord j fo he dranke of the water which flowed out of 
the law bone of the Arte, and eatc of the honey which 
was in the dead Lion,which were al unclean by the law. 
The heathen Priefts learned of them not to touch the 
dead, the Flaminian Priefts might not put fhoes upon 
their feete of the leather of that beaft which dyed of it 
felfe, and ifaPrieft happened to have a funerall orati- 
on before the dead corpes, he ufed to ftretch a vaile 
betwixt him and the corpes, that he might not fee it 4 
Non licebat Flarnini Viali tibiasfunehres auiire^ nee locum 
in quo buflum erat y ingredi : A Flaminian Prieft might 
not heare the found of the pipes which were at burialis, 
neither might he come into that place where there was 
a grave. 

The third thing was this, that no Rafor came upon 
their head ; they fuffcred their haire to grow, therefore 
they were called h^^i^oi^c they were called im^^iy 
velintonfi^ and if they were voluntary Nazartts, no 
Razor might come upon their heads until! the vow 
was expired, and then their haire was cut and caft un- 
der the Altar,& burnt; but if they wereperpetuall Na- 
s<*r/7/, there came never a razor upon their head, but 
their haire was onely cut about, and this was cinfta caja- 
ries • DaliU cut ottSampfons haire, yet he ceafed not to 
be a Nafyrit 5 for the Angeli (aid , that hefhouldbe a Na- 
tyrit unto his death. The haire was a flgne of ftrength-, 
and as long as Sampfen kept his haire, hee kept his 
ftrength - 3 and God threatning to weaken the eftaie of 
\0 ^.P^pkjufcththisCmilitude, that he will fhauc the 
haire wit ha razor. Efay. j* 20. In the fame day/hall 
the Lordfluvt with * razor. 

m When 

:l(f n 


Sensed eonfiidthne ad 
M*rcian,cap 1 5 • 

H'Xtrcitations CeremoniaU.Commandz. Lib. i. 


Pit xrtijtm ddcmfolif* 



Ns^arsm ycta y N4^,A'. 
rentti h*btt*ti§ne* 

When the voluntary Nazaret \zv:cd a vow ft r thir- 
ty dayes, and in themeane time defiled himfclfe, by 
touching of the dc3d$ if the whole time had beene fpent 
tooneday, and then if he had touched any uncleane 
thing, ail thefc former dayes were reckoned nothing to 
him ('<?£, J. 6\_Nat>hal]fugient ^aut dilabentur •: Onketos^ 
inutile* erunt^ orkt let them be reckoned amongft the 
interaJar d,iyes which were not numbered aniongftithe 
d yis of the yeere) and he was to begin his vow anew 
againe : fo it is in the courfe of our fan&ification, when 
wehauegone on a u bile in if 3 and then fall into feme 
great finne, in that cafe we are to begin our fan&ificati- 
onancw againe. jitl.i^i.Oyeehoufeoflfraci^ hmeyc 
offered to me Jlaine beafli ^andfacrificed by the [face of forty 
yeeres in the Wildtrnejfe ? They offered to the Lord fun- 
dry times in the Wildemes according to his ordinance $ 
but becaufe now they fell to worftiip Idols, therefore 
the Lord reckoned the former facrifices, as though they 
had not beene offe red to him. 

When the Ifraelites had travelled to the confines of 
Moab to Kadejh- Earned 5 they fell a murmuring there a- 
gainft the Lord,therefore the Lord brought them backc 
againc,afrer that they had pafied i'ixtecneftationes.-Mra. j 
53.20. 35, To the red Sea in which they were bap- 
tized, iCor.i 0.2. So when we fall frcm the Lord, wc 
are to returne backc againe to our Baptifme and firft 

And he came and dwelt in Nazartt^ that it might be 
fulfilled, which was fpoken by the Prophet. Matth.i. 
23. And be /ball be a Nafarit to the Lord. 

How werethefer^oaccomplii'hed in Chrift,hewas 
called both a Nafarit^ and 2 Nazmt. 

Chriftwss aNazaret, the true branch of thefoote 
of Iefle,and he was a Nafarit truly feparate to the Lord) 
and Satan acknowledged him tobeo i^®- 7 « 0« Luc. 4. 


Of the Nazyrits pow. 

8 5 

As Sdmpfo was 7**^ t« 9^fani5tified to the Lord in type; 

he WaS both m^St©- et VO.M&&'. F*£wp<*/©- eft fyturpivQ-y 

fanflus^nd he was v*.9e>&& oriundus ex Nazaret, and in 

the title of Chrifts Crofle there was an allufion 

to that plate of gold which was upon the forehead of the 

high Prieft, and therefore -^r** was called the Saint 

of the Lerd, becaufe he had bolineffe te-the Lord written in 

his forehead- that plate of gold was called ave&erjt had 

written upon it fywpf m'™* which is r«™pa/©- Tyxig??, 

Exed. 30,39. It was written, that is, ingraven in the 

plate, Chrift was that true Na&arit holy, blamele(Te,and 

j undefilcd 5 we are to marke, that the Seventy to facilitate 

;j words,and to make them the more eafie tobepronoun- 

j ccd, write the words different from the Hebrew, as 

they fay, Samaria for Sbemron , (6 Solomon, for Shelo- 

msh^oNafarem for NtL^aremfic the devil being well ac- 

|j quainted with all languagcs,could cal Chrift $ ay<& t» 0s* 

'i putting^ S ] for [ Z ] (o in the inscription upon the 

CrofTc they call him that Nafarit or Nazarit, 

But Chrift did drinke wine therfore he cannot be cal- 
led Nafartt, but Na&arit onely. 

He was not a le^all Nafarit, for he fulfilled that in 
his forerunner John the Baptiftj but he was the true 
Xafarit feparated from finners ; the Iewes in contempt 
1 called Chrift a Nazarit , and fo InlUn the apoftate called 
Chrift a Galilean, becaufe Nat,arit flood in Galilee, and 
it was for this,that the Chriftians were called at the fir ft 
Nazarai, but afterward their name was changed at An- 
tmb, and they were called Mefichijm , cbriftiani. 

From the cutting of the Nazants haire, they brought 
in (having of the heads in the Chriftian Church, and 
they faid,tbat long haire fignified fupcrfluity in man- 
ners- hencecamethis fpeech afterwards, Tonfo capite 
fieri monachnt j judaizing in this point. 


Anfw m 




Exercitations CeremoniaH.Command 4. Lib. 1 . 


Commandement. ML 



Levin 23.5* In the fourteenth ddj of the frft moneth is 
the Ltrdspajfiver. 

THe pafTeover as it was a facrifice, and a facrament, 
it is an appendix of the fecond C©mniandcment; 
but the time of it let downc here is an appendix of the 
fourth Commandement. 

This word [Pajjeover'] is taken fundry wayes in the 
Scripture; Firftjforpafling over, becaufe the Angell 
pafled over the houfes of the Jfraelites, and deftroyed 
them not,£x*J. 12. n. It is the Lcrds pA/feovcr t Secondly 3 
Paffeever is taken for thofe anions which were done a- 
bout the pafTeovcr, as killing the lambe, Iprinkling of 
the blood, eatingofit 3 andfucb,iW4/^.2£.i7- Third- 
ly, for the feaft which was annexed to the Pafltover, 
2 chro . 35.11- 7 hey killed the Pafjeover And the Priejis 
ffrinkled the ilocd^ &c. This was for the feaft of the 
PafTeover. Fourthly, fortheLambc killed at thePafle- 
over. M*tth. 2 <5* 1 9 . Andthey made ready the P*fie$ver^ 
That iSjthe Lambe which was killed at the PafTeovcr, 
fo Mats. 14. 1 2 > 7 hey killed the Pafjeover. L,aftly, for 
the tirae of the PafTeover, as Lttc.ii.i. 
They had in this PafTeover unleavened bread,a Lamb, 

I bitter herbes, and a cup in which they did drinke. 

' Firft, ( 

tameth to the fourth 

The word [ PaiTcOYeri 
taken diverfljr. 

Of the TaJfeoVer 


Firft, they had unleavened bread, this unleavcnea 
bread was pants pauper urn, the poorcs bread, Deut.\-$ % 6. 
Yet the Lord taketh this uslcavned bread for the Sa- 
crament; it was a great change,when Mofcs rod which 
was the fhepheards rod ,was made the rod of the Lord- 
Co this was a great change, when he tooke the poorcs 
bread, and made it this bread of his Sacrament • they 
were commanded toeate the bread in remembrance 
oftheirhafteningoutof£g//tf 3 when they hadno lei- 
fure to ferment it j but Chrili changed it to another fort 
of remembrance , to be a memorall of his death in the 
Sacrament. 1 Cor. 11:24. Voelhizh remembrance of 

It tnuft be unleavened bread, for leavened bread fig- 
flified either Hy pocrifie or malice; Davidczlkth a wic- 
ked man, A leavened perfen. Pfai.ji.q. So a leavened 
heart, pfal. jy2i. So Matt.i 6 > 6. Beware of the leaven 
of the Phartfees^nd 1 Cor. 5.7. Purge out the oldie av en. 
Then they eate it with bitter herbes> to put them in 
remembrance of their affii£Hon in Egypt ^ and teremtah 
feemeth to allude to this. Lament. 3.15. He hath filled 
me mth bit t erne (fe, he hath made me drunken with worme 

Whether was the cup in the pafchall fupper, a Sacra - 

^ Nor, for there is no mention made of it in the inftitu- 
tion, theLordcommandethtotakea Lambe, unlea- 
vened bread, and bitter herbes, but not a word of the 
Cup 5 whereforethis cup was but their common Gup, 
in which they ufed to drinke. 

It may belaid, thattke Mafterof the familie blcfled 
this Cup. 

This was not conjlitutiv* fanftificatio^ but invocativa: 
it is ctnftitutiva invocatto^ that maketh it a Sacrament, 
^cedatverbumadelementum^etfiet Sacr amentum (faith 

m 5 Augufiine) 

The unleavened bread 
called the poores bread* 

Why they had wilcavcs 
ned bread in the Paife 

Why eaten with fowre 



Whether the Cupin the 
Pa/Teover was a Sacra- 
mentall Cup or net, 


S*n&t- ( Coxftttutio. 
ficatw. X/uy§c4tie. 

8 9 

Exer citations Ceremonial!. Command, $ . Lib. I ; 

M any thiags that are 
common changed to 
a holy ufe. 

What things were pro- 
per to the PafTeover in 
Egypt,and what proper 
to it in Canaan. 

Attn fan. 

Their fitting at the 
Pafteover was not a fig- 
nificative Ceremony. 

Seven memorable 

Augnfline) and when it wanteth the word ofinftitution 
then it cannot be a Sacrament \ it is truc^hat Chrift 
transferred this cup, and made it Sacramentail under 
the Gofpdl: but it was not facramentall under the Law, 
it was cnely a common cup, the water which they 
dranke out of the Rccke was a Sacrament to them, 
iCcr. 10.44 and it was alfo common water, for their 
beaftsdruukeof it. 

So this was but a common Cap to them, but Chrift 
made it Sacramental, fomethings againe which were 
Sacramentail to them, were common at ChriftsSup 
per, as the eating of bitter herbes. Laft,it was not a 
Sacramentail Cup, for the blood of the Pafchall Lamb 
fignified the blood of Chrift; there are not two things 
appointed in the Sacrament to fignifie one thing. 

Things proper to the Pafifeovcr in Egypt t were firft, 
rheyeatethe PafTeover in their leverall houfes when 
they were in Egypt) but afterwards they were bound 
to eare it in ierufalem onely. Dtut.16.5.6. 2 cir^.35. 

Secondly, in Egypt the blood was fprinklcd upon the 
Lintels of the doores • but afterwards it was fbrinkled 
upon the Altar. iChro.^. and then the Matter of the 
houfe caufed tobring backe the Lamb to his heufe,and 
eateit with his family. Luc.z 2.7.8 . 

Thirdly, in Egypt they flood when they eat the Paf- 
chall Lambe, with their loinesgirt, and their ftaves in 
their hands^to fignifie that they were to makehafte,a- 
way j and E/ay alludeth to this, E/ay ^2 , 1 2>Foryee (hull 
not goe out with haHe^nor goeby flight . but when they 
came to Canaanjhty fate when they eate the PafTeover, 

Whether was their fitting a fignificative ceremony, 
or nor, when they eate the PafTeover in Canaan ? 

Not, it was onely after the cuftome of men when they 
fit to eate meat. 

There were fundry memorable Pafleovers. The firft 


Of the TajfeoVer 


in EgjfU the fecond in the WildernefTe h the third in the 
dayes of /*/&«* 5 Cap. % . 1 o.the forth in the daycs of He- 
zckiah ; 2 Chro. 30. the fife in the dayes oilofUh^ where 
there was notfucb a Paff'eover holienfrom the dayes of the 
luiges that fudged Ifraet^n&r in all the dayes of the Kings 
oflfrsel. 2King.23.22. TheSixt,after they returned 
from the captivity. Ezra 6.9. Thclaft Paffeover was 
that which Iefus kept with his Difciples. L#r.2a.where 
heputanendtothePa(Teover 5 and inftituted his ownc 
Supper in the place of it. 

Whether was the Larabe which was killed at the 
P afTeover , a Sacrament or a facrifice ? 

The moft hold that it was not a facrifice, jnd their 

Fir ft, it might be killed by others than by the Prieft, 
therefore it was not a Sacrament. 

Secondly, Exed.%.26. It was ahhomnation for the 
Ifraelttes to facrifice in Egypt, but the pafchall Lambe 
was eaten in Egypt 5 therefore the pafchall Larabe was 
not a facrifice. 

Thirdly, aSacrannentdifFerethfrom a facrifice, for 
in a facrifice we offer to God, and in a Sacrament wee 
receive from God ; the Pafchall Lambe was a Sacra- 
ment • therefore it could not be a {acrifice. 

Fourthly, that which was eattn of the iacrifice 3 was 
eaten onely in the Temple \ but the Pafchall iambe was 
eaten out of the Templc 5 therefore it was not a facrifice. 
Now for anfwer to the firft., after that they came out 
of Egypt, and the priefthood was fetled, the Pricfts one- 
ly killed the facrifice, and fprinkled the blood, and the 
Lambe was then caried home. 

Secondly. It was abhomination to facrifice in Egypt,h 
wasanabhominationto the Egypt/ans tohebcaft* killed 
thert,becaufe they worflv'pedbeaftsas their Gods 5 but 
it was not abhomination before the Lord $ for feare of 


Reaf. 1. 


Reaf. 4, 


ISA'rmwe in Cerl*n 


Exerchattons Ceremoniall. Command^. Lib. I , 

Reafbnsproving that 
the Pafchall Lambc was 


the Egyptians they would not facrifice there, they might 
have (acrificed there as well as they killed the Pafchall 
Lambe there, it was a thing lawfull in it fclfe. 

We muft diftinguifh two things in the pafchal Lamb, 
it was both a Sacrament and a facrifice} the fprinkling 
of the blood in the Temple was a facrifice, the eating 
of the Lambe at home in their feverall houics was a 
Sacrament ; and fo as it was a facrifice,they offcredj and 
as it was a Sacrament, they received. 

Reafons proving that it was a facrifice are thefe : 
Firft, 2 cbro.ioA. He&tktabgzvc Commandement 
that all the people [ho aid come te the houfe ef the Lerd dt 
lerujalem to keepe the Pajftovcr, Wherefore fliould he 
have commanded them to come to the houfe of the 
Lord to eat it 5 if it had not been a facrificepif it had been 
onely a Sacrament it had bcene enough to have bidden 
come to Ierufalem to eate it. 

Secondly, 2 chre. 35.H. Aid they killed the Pajje- 
ovtr^ and they fpr ink led the blood, it was the blood of 
the facrifice that the Prieft fprinkled. 

lofephus writeth, that CejludFloru4> when he would 
fhew to the Emperor the multitude of the Iewes that 
were valerufakm at the Pafleover, he defired the Priefts 
that they might get the number of the people $ and how 
did the Priefts find out the number ot the people? he 
faith, by the number of the Lambes which they killed 
at the Pafleover^and then they reckoned how many were 
in every familie at the eating of a Lamb, and fo they 
found out the number of the people; it was the Pxieft 
then that killed thofe Lambes, and none elfe. 

The Pafchall Lambe was a figure of Iefus Chrift : the 
Pafchall Lambe was taken the tenth day,aod feparated 
untill the f ou r teenth & at the evening of the fourteenth 
it was killed : Iefus Chrift,the true Pafchall Lambc, 
Ctmejixe dayes hefort the Pajeover to Bethama. loh. 1 2. 1. 



lofephus de be Ha IuMaico 



$ 9 

Whether Chrift kept 
the Paffeovcrthat time 
day which the Ievves 

and the morro w after he vr ent to hrufxlem i where they 
met hicn with branches of palme trees , and this was 
five dayes before the Pafleover, then he flayed fourc 
dayesin Jerufdem % and was killed in the day of the 
Paffeoveratnight 3 andthasheaccompli(hed the cere- 
monies of the Law, 

Whether did the levees and Chrift eate the Paffeo- 
vcr upon the fame day ,or not ? . 

Chrift obferved the trueday 5 inthc end of the four- 
teenth day 3 and the beginning of the fifteenth , hecate it 
betwixt two evenings 5 but the lewes transferred the 
day , and eate it in the end of the fifteenth day 3 and be- 
ginning ofthefixteenth-, and therefore when Chrift 
eate the PafIeover,it was the day of the Preparation to 
the Iewifh Pafleover, although indeed it was the true 
Paffeover 5 /^» 17.62. Whenthe PafTeover preceded 
the Sabbath, they ufed t© transferre the holy a&ions of 
that day to the Sabbath , that two feafts may not fall 
together, and they did their common worke upon that 
day, which fljould havebeendone upon the Pafleover, 
and referved the holy anions to the Sabbath follow- 
ing • and it was upon this day that they crucified 

They kept this tranflation of feafts, left the feaft of 
Lots fliould have fallen, 2,4,7. 

Left the feaft of the Paffeover fhould have fallen. 

Left the feaft of the Pentecoft fliould have fallen. 


Left the beginning of the new yeare fliould have fal- 
len. 1,4, £ 

Left the day of expiation fliould have fallen i> 3, 6. 

They obferved this translation of the feafts , becaufe 
they had certaine feafts which fell upontfeefe dayes, 
that two feafts fliould not fall together, as the three 

a feafts 

Why they transferred 
their fcafts to the Sab- 

9 o 

Excitations Cerem0niaU.C0mmand4.hib. 1. 

When the divers keeping 
ofchePaflcoY«r began. 

feafts of Dedication, the foure fafts mentioned in z*- 
cbartah, and the feaft of Lots. 

This diverfity was not kept fo long as the firft Tem- 
ple flood , whence arofe it then ? itfecmethto havera- 
kenthe beginning from the divers beginning of the 
moneth, for when they, reckoned their moneth from 
the apparition which was doubtfull and uncertainc 5 
hence it came to paffc , that the beginning of the 
moneth was not alwayes at the felfe-fame period- 
for thelaft day ofJdar might fall out fo , that it fhould 
be the beginning of Nifm\ and therefore the San- 
hedrin^ appointed that the full Moone fhould be the 
thirteenth day, which according to the verity was 
the fourteenth 5 this diverfitiearofe ofthis,becaufeof 
the divers apparitions of the Moone > fothey kept the 
preparation to the Pafcha diverfly . 

When the Apoftles have fo clearely determi- 
ned that matter , that no man- fhould bee condem- 
ned or judged for not keeping thefe dayes, yet Satan 
came and did low his Cockle and his Darnell , and rai- 
led diffenriop? in the Churches, betwixt the Eafterne 
and Wefterne Churches , about the keeping of the 
PafTcover; the Eafterne Churches alledged that iohn 
and Thtltf celebrated the Pafleover in memory of 
Chrifh Supper, for they kept diem swu&op«> in the four- 
teenth day of the Moneth ^ but the Wefterne 
Churches alledged that Peter and iWfcept the Pafleo- 
ver upon the firft Lords day after the fourteenth day of 
the moneth, upon which day they kept diem «ww«/«. 

Pirn Bifhop of Romejn the yeerc of" God , 147. gave 
out an EdicS/hat the Pafcha fhould be celebrated by all 
upon the Lords day ; yet thofe in Afu cared not much 
for this Edi&, and there arofe hot contentions on both 
the fides: po/y carpus ftfasDilcipte came into Rome to 
fettle this contention, and he appointed that every one 

fhould I 

GrtatdJlTention be- 
twixt the Eafterne and 
Wefterne Churches for 
keeping ef the PafTc- 

Plus Bi&op of Rome 
ordained the PaflTeoyer 
to be kept on the Lords 


9 1 

ViBar his Statute con- 
cerning the Paffcover. 

The contention be* 
twixt theEafterne and 
Wcfterne Churc 1 cs 
wakened againe. 

fhould celebrate the Pafcha as they were wont, yet 
this contention was not buried, for the Eafterne and 
Wcfterne Churches left not off one to write againft 

Vitftrthz Bifhop of Rome in a Synode holden there, 
ordayned that the Pafcha fhould be celebrated there 
upon the Lords day from the fourteenth day of March, 
untilhhe twenty one of that moneth. Thofc otc<efirta 
Faieftm.Pentw, and Achaid, embraced this Edi$, yet 
others flood out againft it, ami faid they would keepe 
it according to lobns tradition , wherefore Viftor ex~ 
communicated all the Bifhops in Afta: Yet, irentus 
Bifhop of * Lions ^PoiycarfusSchohr, fetled the matter ^un- 
der this 'condition that every one fhould celebrate it 
after his owne forme. 

This peace lafted not long, for in the y eare of Chrift 
318. the contention was wakened anew againe, which 
Conft&ntine the Empcrour tooke hardly out, exhorting 
the Ajiatickes not to be partakers with the Icwes who 
crucified Chrift ', but they would not obey the Empe- 
rours letters, for they faid , they kept not the Ums 
Paffeover, but the new Paffeover inftituted by Chrift . 
But a Councell being convened at Nice for the repref 
fing of the herefie ot the Arrians,it was appointed ; that 
through every Church of the Empire , the Pafcha 
fhould be celebrated upon the Lords day by all., 

The Councell for finding out of the Pafcha, appoin- 
ted firft y that it fhould be celebrated after the twenty 
one day of March, for at that time the vernall Equinox 
was upon this day, and the Pafcha fhould be celebra- 
ted after the Equinox. Secondly, thai after the twen- 
ty one day of March , they fhould bote ftill to the 
fourteenth day of the moone, and after this dry fhould 
the Paffeover be kept upon the Lords day , and to find 
out the time of tkc Moone, they compoled the ficle 

na of 

The decree of the Ccu% 
cell of Nice, 


Excitations CeremonutU.Command 4. Lib. 

The Iewifli fcails went 

When the Paffeovee 
wasinftitute ,theE- 
quinoxc was upon the 
27 day of March. 

Why the Equinox vari- 


At the Creation the 

£quinox was «pn the 

3 day of April, 

of the golden number j far wherefoever mthcKaknder 
the golden number is found of that yeere , there is the 
new Moone ; and although thefc rules were fure at the 
Counccll of Nice, yet they hold not now, for the Equi- 
nox is not now fixed upon the twenty one day of 
March, but ever anticipated it J for now it is on the 
tenth of March : but now theic who reckon to the 
Pafleover,looke to the firft new Moone, after the firft 
day of Lent, and the firft Sunday after, beginneth the 
Qmdragefima^ and the I Sunday after is the Paf- 

Marke that all thefc Iewifli fcafts being reckoned by 
the Equinoxe, they goe backward from the day upon 
which they were firft inftitutedj when the Paffeover 
was inftitutedat the firft,it fell upon the twenty feventh 
day of March. At the Councellof Mcejthc Equinoxc, 
turned backe to the twenty ©nc day , on which the 
Paffeover was kept 5 and no w , it is turned backe to the 
tenth day. If the Paffeover fhould be kept now accor- 
ding to the Equinoxe, it fliould be kept the tenth of 
March. The reafon why the Equinoxe varieth fo, is 
becaufe in the fpace of every hundreth *nd fixe yeares, 
the whole Spheres come from the South to the North, 
by motion of the Firmament one degree, the world 
beingcreated upon the third of Aprill, which was the 
Equinox rhen, now it is turned backe to the tenth of 
March, and if the world were to continue fo long, it 
would turne to the tenth of Ununry : By this the Lord 
wouldteachtbc/<?TW 5 that all their fcafts have taken 
an end- but the Sabbath continually goeth forward, 
fork fhall fall this year e upon the firft of ternary , it 
will fall upon the fecond ofunutry the next yeare, and 
fo forth 5 but the fcafts goe backe ward , that which 
fallcth upon Saturday this yeare, fhall fall upon Friday 
the next yeare . and as the Plaacts have a contrary J 


Of the (Pentecofi. 


courfc to the fir ft mover, going backeward, whereas 
the firft mover goeth forward; fo thefe feafts going 
backeward,turnetonothing,but the Sabbath going (till 
forward 5 fhall end in that eternall Sabbath. 

The conclufion of this is,, thefe feafts being fo altera- 
ble and moveable 3 it was a fooJirti contention betwixt 
the Eafterne and the Wefterne Churches about the 
keeping of the Pafleover. 


OftheTenteiceft. f*%ltf* 
A ceremonial! appendix of Command. 4, 

Levity .15. Aft A ye (haliectmt unt$ you from the morrow 
after the Sabbath, from the day that yee brought the 
(heafe of the wave* offer ing y feven Sabbaths /ball he 

pHe Per.tccoft is called the feaft of weekes, becaufe 
* there were feven weekes betwixt the morrow after 
the Pafleover • and it is called the Pcntecoft, from 
gjp i j w m, fifty, and in Hebrew, tiagb*fhibignctb 9 
There were (unity memorable things reckonedby the 
number of fifty in the Scriptures 5 as fifty dayes from 
their comming out of Egypt 3 unto the giving of the 
Law. The Dough which they brought out of Egypt, 
laftcd thirty dayes, for -the Manna deicended the fif- 
teenth day of the fecond moneth ; now betwixt, the 
fifteenth day of the firft moneth, when they came out 
ofEgyp&^iQ the fixteenth day of the fecond motieth, are 
juft thirty dayes, after that time within fiftccne dayes, 
they came to Sinai, that maketh forty five dayes ; then 
the Lord commanded them to fantfiSe themfelres 

n 5 three 


M any memorable things 


Exerciutions Ceremonial!. Command-.^. Lib. 

Theerrourofthe Sa= ^ 
maritans,in reckoning • 
of the Pentecoft. 


Wntn the Barley Kar- 
tell; fcegftn. 

three dayes ,annd that maketh forty eight dayes ; then 
the fee ©nd day after that, the Law was given. So there 
were fifty dayes betwixt the morrow after the Pafleo- 
ver and the Pentecoft : So there were fifty dayes after 
ChriftsRefurrHftionjandthecomming downe of the 
Holy Ghoft upon the Apoftles : fo in the fiftieth yeare 
was the Iubile. 

There were feven wcekes from the morrow after the 
Paflcovcr to the Pentecoft - the Samaritans miftaking 
the word Sabbath, they kept feven Pentecofts in one 
yeare, therefore they were called Hcbdomadttai. 

They began to reckon the Pentecoft from the mor- 
row atftyfib Pafleover, which they called &**&, and 
the firft Sabbath after the ^svts^,. was called MTt&fyti 


Chrift rofe upon this AVrs 6 *, and as there were fifty 
dayes betwixt Mm& 9 and the Pentecoft ; fo there were 
fifty dayes betwixt Chrifts Refurredhon , and the 
comming downe of the Holy Ghoft. 

At the Pentecoft 3 the man which had an injirmitie 
thirty eight yeeres, was cured, lob. 5. 5. For it is faid, 
verfe 4, That an Angell went downe i&tax&&p, 4t aeer- 
tainefeafen; and the Htbrewes fay y /emignad ha fe , and 
the Helenifis fay j&ri *&& 7*™, (following the Hebrewes) 
at tbisfeafon, that is, at the Pentecoft ; j^t^ here is ta- 
ken diflributive 5 fo Mat. 27. 1 5. The Angell came 
downe at their feafts,when many people were met to- 
gether at lerufdem 5 confer re, M.4. 3 6* with caff. 5. 1 
At that Pentecoft the Angell but came downe, but at 
the great Pentecoft the Holy Ghoft came downe. 

Vpon the jitm&L was the beginning of their Harveft, 
and then there were but bandfuls of Barley brought in 
( therefore at the PafTeover they read the Hiftory of 

Putb> m the dayes of the Barley Harveft, Ruth 1.22. 
I* the beginning of the Barley H*rvejl\ theChaldec Pa. 
__ ' rapbrafl 




raphraft paraphrafeth it at the Pentecoft.)\But at the Pea- 
tecoft,the full Harveft was gathered in -, their firft Har- 
veft was of their Barley, of their bafeft Graine onely $ 
but the full Harveft of their beft Graine 5 the Wheare, 
wasatthc Penteceft. Chrift laid,/fl&..4. 35. Sayyen&t^ 
there are fiure}Aanetk$) and then commeth Harveft} Be. 
bold, I fay nntoyouMft up your eyes^and looke en the F/eldes; 
for tkey are white already nnto Harveft. But although the 
Harveft was great , yet there were few Labourers, 
yVf'A?, 37. Here is an excellent allufion betwixt the 
Textecoft^ when their Cornes were ripe, being the time 
of their full Harveft, and the comming downe of the 
Holy Ghoft, for at the Pafcha there was little Harveft, 
but at the Pentccoft all the regions were white ; fo be- 
fore the holy Spirit came downe, there was but a fmall 
Harveft ; but when the Holy Ghoft came downe,there 
was a plentifull and a great Harveft 3 and at the Pente- 
cojl they gathered that which the Prophets had fowen^ 
Iohn^, 38. Tee reaped that wherein jec befiowed no la- 

Chrift is called the firft fruits from the dead, 1 Cor. 
15. 20. as a handfull of the firft fruits, fandifiedthe 
whole field of Cornc that was groujing; fo Ic fus Chrift^ j 
the firft fruits from the dead, fanftificth all thole who 
are lying in the Grave to rife againe by his power, even 
when they are in the duft of death \ 5 . 

The day of the Fenteeeft was called rirafy, as thelaft 
dayes of the PaJJeover^ud the feaft of Tabernacles were 
cdkdgnazereth holy dayes, there was but one holy 
day of the Pentec*fi h but the firft and the laft dayes of 
the other great feafts were both holy, and yet the/V/r 
tect/l was the moft excellent Feaft of all, for then the 
Comforter came, and the gift of the Holy Ghoft came 
downe plentifully upon the Church. 

Laftly,obfcrve the phrafe,orf #. 2.u WhAn the dayes 

The Apoftles gathered 
that which the Proa 

Ch rift the Mfruits 
from the dead. 

one holy day. 

9 6 

Exercitatlons CeremonialL Command. 4. Lib 1 

of things as don e , when 
they arc but in the aft 
of doing. 

God instated many 
things to put his people 
in memory of his;'udges 
ments and mercies. 

of the Pentecofi were fulfilled, that is,fulfiHivg, So ler. 2 5 . 
12. Andii flmUc$meiopaffe,whcnfeventy yeares are ac- 
complied, that I 'mBfunijh the King of 'Babylon 3 and that 
Nation, faith the Lcr Jficxcmy ycarcs were not copletc 
here, for in the feventiethycare they returned from 
the captivity ; fohcrc, v>htn the dayes of the Pente- 
coft were fulfilled, that is, upon the very day of the Pen- 
tecofi, when it was fulfilling. 

This word gnazareth is ufually reftrained by the 
/^avnothelaftoftheP^/w/?, and it is tranflatcd by 
the Seventy ^ms 5.2 1. w»3vp/<, which word /Wufeth, 
Hcb.n.ii. for agencralt Ajfembty. 


Of the Feaft of Tabernacles. 

A ceremoniall appendix ofQmxmand, 4. 

Lev it .23.33. And the Lordjpake unto Mofe $,Jay ing,Speake 
unto the children tftfrac I faying, The fifteenth day of 
ofthjifeventh monetb s jha!tbe the Feaji of 'Tabernacles 
forfeven dayes unto the Lord. 

THe Lord would not have his people forgetfull, nei- 
ther of bis mercies, nor of his judgements ; of his 
mercies, Therefore he commanded them to keepe the 
/^*v<fr in remembrance of their deliverance out of 
Egypt 5 he gave them the Law fifty dayes after they 
came out of Egypt, therefore hee would have thena to 
kcepe the Pentecofl ; he fed them with Manna , there- 
fore he commanded the pot with Manna to be rcferved; 
they dwelt in Tabcrnacles ? or Boothes, all the time that 
they were in the VYilderRefie j therefore he comman- 

OftheFeaftof Tabernacles. 


ded them to keepe the feaft of Tabernacles,, left they 
fliould forget his benefits, PfaL 103,2. Forget not all his 
hemps. So he will not have them forger his judge- 
ments, therefore he commanded the Cenfers of Na- 
dab, and Abihu to be nailed upon the A ;tar y tobeame- 
mor tall unto the children oflfrael^Num. 1 6. 39.40. 

The feaft of Tabernacles was inftituted, to put 
thera in remembrance that they were but Piigriraes 
in the WiidernefTe, and had not a permanent dwelling 

Their firft ftation in the Wilderneflc after they came 
out of Eg)pt y was Succoth^ a Boothe, or a Tabernacle 5 
and they had forty two Stations in the Wilderneffe,from 
the firft, to the laft 3 and ail this time when they were 
in the WiidernefTe, they had nothing to dwell in but 
Tents and Boothes, fo that here they were butPil- 
grimes upon the earth; as their fathers were before 
them. P/S/.39. 19. Becaufeour life isapilgrimage 3 there- 
fore David faith, lam uffed up and doxvne *s the Locuft. 
Pfal,iQ9.i$. The Locuft is now here, now there? fo 
isthelifeofmantoffedtoandfrojand Mkah faith, A~ 
rife and depart fir this is not your reft. Mtcah. 2.10. 

ObfervehowtheLorddoth Minifter comfort to his 
people,fbewing them a fure dwelling, and a place of 
reft for their tranfitory Tabernacles 3 we dwell in thefe 
bodies, but as in a Tabernacle, but this is our com- 
fort. 2 Cor .5.1,0^ know that if our earthly houfe of this 
Tabernacle were diffolved^ we b&vc a building of GOD, 
an houfe net made with hands, et email m the Heavens, 
When the Patriarches dwelt \n Canaan, they dwelt in 
Tentsaod Tabernacles. Heb ii.9; But their comfort 
was, They looked fir a City which hath foundations , whoje 
builder and maker is God, When they tra- 
velled in the Wilderneffe with the ambulatory Aike, 
this Tabernacle the Lord rcfufed, and his glory depar- 

o ted 

why the feaft of Tabers 

fTSD T tbernaculum 

Tentorium, eft etiam 
pr&prium women loci a 
tiguriisfic ditfi a, tpD 

Comfort! which God 
giveth to his children 
dwelling in their taber* 


Exercitatlons CeremQniaQ.Command, 4. Lib . 1 • 

r- hx jmtsDn 

n-nn nna^ 


At thisf:aft was the oe* 
dication of the Temple, 
and the Arke brought 
iinto"it.2 Chro.^.2.5.7. 
The remnant of the 
lerves that returned 
from ihe captivity was 
to keepc this feaft, Zach. 

tedfromit: butinplaceofit Chrift himfelfe, g>w<^ r 
h Sixty, Dwelt amvbgft us as in the Tabernacle oj hujic(J)Joh, 
1. 14. where the shecinab or^DivineMajeftydwdleti 
for ever. This was the Tabernacle which the Lord 
made and not man, Heb.ii^. Laftly, although the 
grave beetled dmwftculi mstus long home. Ecc ; e.i 2 , 
5. Yet our bodies doe reft there, butasin a Taberoa- 
cle for a while. Aft. 2^6. Our bodies rrft there but for 
a (horttirne, and he hath prepared another City for us 
to dwell in, 

Thisfeaftof Tabernacles was faid to be kept feven 
da!ycs, Levi$.*$. 3 4* And the Evangclitt iaitb, vpon 
theiaft and great day oj the feajl Ufa flood up. lob.'/.jj. 
This was the mod folcmne day of the feaft, this day 
they kepi fcJturnUtitidlegu, the feaft of joy , becaufe 
they ended the reading of the Law this day 5 and the 
next Sabbath,, they called Sabbath berefith^ becaufe 
they began againe to read the booke o[Genefis y znd they 
read three Haphtaroth or Seflions that day, the fir (V was 
H*pbtaroth elle pckudile\om jbem fbel ' fucccth , and it be- 
gan at, 1 Kf*g.j.$l. So was endeo all the words which 
King Salomon made y &c. And that day Salomon ftood up 
and bleftedalhhe people : SoicfusChrift the true Sa- 
lomon hlcffed the people in the great and laft day of 
the feaft. 

The fecond Flaphtcrab which was read this day, was 
Hapbtorah Shimhhatb Hatorah^feJlumUtit<ei legis, and 
it began at Iojh. t. They kept this feaft becaufe the Law 
was ended, and Iofhna began the Prophets. 

The third Hipbtarob which they read, was Sabbotb 
Bagad&U which b?gan at, A/4/.3.4, And it ended with 
thefe words, B hold I trill fend you Elijah the Prophet. 
Mal.q.j. And fo they joyned the laft SedHonof the 
law,and the laft Section of the Prophets both together, 
and it was on this day that iefus Chrift ftood up and 

fp 4 ake 

Of the Feaft of Tabernacle* 


{pake to them, who was the true Salomon 3 the true 
lejhxa, the end of the law and the Prophets : and where- 
as the Iewes delighted much in eating and drinking that 
day, Iefus Chart called all thole to him who tfairft. 
// any mm thirft let km come to me and drinh* Ieh,y. 

Laft 5 fee how upon the fir ft day of this feaft they offe- 
red thirteene young Bullockes, twoRames, andfour- 
teene Lambes of the firft yeere, the fecond day twelve , 
the third day, eieven 5 the fourth day, ten \ the fife day, 
nine - 5 the fist day , eight 5 and upon the feventh day of 
the feaft were offered but feven Bullockes* the fea- 
ven th day of the feaft was the great day of the feaft Jand 
yet ithadbutthemeaneft offering, which gave them 
to underftand, that t-he Lord was to abolifti thefe facra- 
ficcs,and to bring ma perfeft facrifice in place of them, 
who is Iefus Chrift once to be offered for all. 

At this feaft they held up branches, and fo they 

iheld them up to Chrift before the Pafleovcr, and they 

jfang Hojanna which was a folcmne fort of prayer, Sal- 

va qudfc nune^ and they wifli not onely peace to him on 

[earth but alio in He a \en. Then the Jhoute of a King -was 

Amongft them^ Num. 2 3 . a I • 

o 1 



Exercitations Ceremoniall.Command.4.. Lib . 1 • 

- T 

tunc l ;itur-- 

quod in tm ntratu ■ 
si diem temper n an / it, 
<*DD3 *um*ravit,Jup~ 


H Novilvniu mat- 




1 A ccremonlall 'appendix of Qommand.^. 

Pfal. 81.3. Blow up the Trumpet in the New Mcwe^ in 
the time appointed on our (oltmncfeajl day. 

nr f HeNcwMooneh3thtvvo names in the Scripture, 
* Firtt, it is called Cefek or Ceft. Second y 5 it is called 
Hhdefh from [Hhsdde(l)~] renovare. 

They tcpr the New Mooncshofy ns they did their 
Sabbaths, wherefore wilt thou gee un'o him to day^ it 
is neither New Aiotne nor Sabbath. 2 King.q. 1 8 •• So the 
Apoftlejoyncth them borh together. Colojf.i.i^ Ltt 
nomantherefere )udgeyou^inre/peci of an Holy daj^orof 
the New Moone^ or of the Sabbath. 

Their new Moones and other feafts were Holy dayeSj 
they might doe no fci vile worke in thofe dayes, as to 
reape, fow or plough, buy or fell, but rhey might i:in- 
dlefire, drefle meat, and fuch upon them, which they 
might not doe upon the Sabbath. 

In all their other Holy dayes,the Pafieover,pentecoft, 
feaftofTabernacles,anJ firft day of the new yeare, 
their facrifice had a tea ft joyncd with it; but the firft Jay 
of the new Moone bad no fcaft a ided to it. 

1 1T4w. It is laid that it was the day of 
the new Moone, and DtfivadeGrtd tog ^e toBeth/ehem 
tofeecpetlK fcaft. 

Thefeafi was not *;ep: here for the new Moone,but 
becaufc itw rs the day ufche feaft of Trumpets, or the 
firft di ecre -> for the hrft day of the 


Of the new Moones. 


Moneth, and the firft day of the New ycre fell together 5 
therefore the Iewes when they fet downe their Haphto- 
™&intheMargent upon, 1 Sam. a o. They fee downe 
Haphtorah bereft Haycjh^ as ye would fay, a divifion to 
be read in the firft oft he fir ft, that is, on that which was 
both the firft day of the Moneth, and the firft day of the 
Newycere; and it was for the firft day of the New 
yecre that the feaft was kept, and not for the firft day 

The New Moone was celebrated ever upon ths firft 
day of the Monetb, and therefore the Moone and the 
Moneth began both in one day, although not at the 
famehourc. for the Moone had twenty nine "dayes and 
twelve houres , but the Moneth had twentynine or thir- 
ty dayes fucceflively • therefore the twelve houres of 
the firft New Moone, excreffing over the twentynine j 
dayes of the firft monetb, were refeived untill the fe- 
cond New Moone, which had other twelve houres^ 
and thofe two being joyned together, made up the thir- 
ty day of the fecond Month. 

The Lord would have them to kcepe thefe New 
Moones Holy to him,to teach them, that it was he who 
ruled and governed the world, and all the changes and 
viciflitudtsofit 5 forasthc Moone is predominant over 
all inferior creatures, fo doth Gods providence rule 
all things below here 5 the heathen groaped after this, 
when they fet a god or agoddt fle to every Moneth , as 
lung to January-, Neptune to February $ Minerva to 
March ^ Vtnm to Apr ill \ Jpch to May ; Mercury to 
lttnt\luyitcr to July 3 Ceres to Augu(l- y Vulcan to Septem- 
ber ; Man to October \ Diana to November^ and Vefta to 
Decemktr. Bur the Lord hath m&defummtt and winter ', 
Pfil 74.17. And it is he that crmneth the jeer e with his 
The keeping of thefe New Moones taught them the 

\ #ftate 

The new Moone kept 
ever upon the firft day 
©f the moneth. 

Why they kept the new 

The heathen fet a god 
over every moneth. 


A comparison betvykt 
the mouneandcho 

The diverie changes of 
the Moone. 

Solomons Kingdome 
compared to the Moone* 

Exerciutioos CeremonialLCommamd.2 . Lib, 

eftace of the Church in this world 5 the Church is com- 
pared to the Moone, the Moone is lightned by the 
Suone,and beautified by it^the Church isfaid tobefe/re 
atthe M^ns, Cant. 6. 10. She is fake as the Moone, 
whenihe is cloathed with Chrifts righteoufnefle : and 
as the moone hath her light from the Sunne, Co hath 
the Church her light from IefusChrift. ThcSunnc gi- 
veth light and rcceiveth none; the Moone givcth light, 
and received) $ the aire oncly tranfmittetta light, but it 
givcth no light t -fo the Lord onely givccfi light, bat 
receiveth none -the Church recei veth light and com- 
municateth light to others ; but the worldlings neither 
receive light nor doe communicate light toothers. 

Againe the Church is like the Moone for her altera- 
tions, and change,fotchc moone hath many changes- 
ihe is [omnmcs[Cc/e]ixab feonrfttopr in tvM*»> or -^^^ 
vi*> in the conjunction 5 Secondly, fhe is ^v*****, or ia 
p*yi&fia> 3 whenflicc is in the prime • Thirdly, fce is 
KA&T9£*rK,CprwciUat4i Fourthly, flie is</>#to^©-, halfe 
Moone; then flie is dup^T^-.G^iofa ; and then ,7*,;-*- 
\fjvn, full Moone : fo in declination, Firft, flieisa/KtQ 
Mfl&, then j\<&o(jl& '> Thirdly , MgseroeWto, and fourthly, 
in'fwUVi many are the alterations which are in the 
Moone; fo there are in the Church. 

Pfal* Sp.2. Salomons Kingdome is compared to the 
Moone ; the Moone in twenty eight day es finifhechhtr 
couifc , fourteene dayes to the full , and fourteen? 
dayes to the wane: fofrom Abraham were fourteene 
generations to Salomon, then the Moone was st the full; 
then from the end of Salomons dayes, untill ZcdskUb are 
fourteene generations ; and then the Kingdome decay- 
ed and waned. 

Laftly, obferve here chat they are cwrmnded to 
keeper the New Mo6ne,and not the full M » «ne,to te^ch 
the Church that her greateftp*rfe<3ion here is to bes 
gro< ion Th? 


io ? 

The Moonekeepeth three cotirfes, the firft is called 
menfis fer&gr&tionis^ The fecond is mevjis illuminAtionis^ 
and the third is menfis con\un$lionU. 

Menfis fer&gr at ioni$\% this*, when the Moone goeth 
from the point of the Zodiacke to the fame point a- 
gaine; and this fheedoth in twentyfeaven dayes and 
eight houres * the Iewesobferved not this moneth, be- 
caufe it hath corcfercncctothe Sunne 3 but refpe&eth 
onely the owne proper courfe of it. 

The fecond is menfis illtmmmonu , that is 3 when the 
Moonc is entring in under the Sunne, and when fhe 
is wearing out under the funne againe; this moncth 
comprebendeth twentyeight dayes, the Greekes call it 
*m%wvi£, the old and new, and this- moncth the Iewcs 

The third is menfis coriymSiioni*^ the moncth of the 
Moones conjun&ion with the Sunne , confiding of 
twenty nine dayes and twelve houres,fhc remained un-, 
derthebeames of the Sunne twelve houres before the 
point of the change: when (he is comming out under 
the Sunne, in tbofe twelve houres fhe is faid to bee in 
pty*pi?j or t&ynpfi but becaufe fhe could not be feenc 
immediately after thefe twelve houres were part for the 
brighmeffe of the Sunne heames, they flayed until! 
the Sunne went downe i then they went up to the Tur- 
rets of their Synagogues* and then they blew their 
Trumpets and killed their facrificcsin the fpaceof thofe 
eighteene houres ; her twelve houres after fhe came 
out under the Sunne, and the fixe houres to the prime 
the Iewcs marked them with thofe two letters ^2edHe~] 
which make eighteene. 

Againe,obfcrvcthac the Moose hath Mot urn <velo 
'hJiwHm^t&rdisfimtwt^ et medium 5 her fwifteft courfe 
s when fhe is fartheft from the earth," and then fhe is in 
™y*h in this courfe fhe runneth 17 degrees in one day, 


Three motions ef the 

Menfis per4grAtlonu 

J Menfs iUuminatmu 

Mznfis conjunctions > 

What time of the new 
Moonc they blew the 

rv . is. 



Exercitatioos Ceremonial! Commamd. z - Lib, 

The I ewes obferved the 
firft apparition fthc 
Moone in her middle 


Of their fe^ft of Trum- 

and {he remaineth not under the fhadow of the Sun 5 
the Iewes obferved not this motion. 

The flowed motion of the Moone is in ^p'K^neareft 
the earth, then (he runneth but ten degrees in one day, 
and (hec remaineth under the Sunne more than two 
dayes : This courfe of the Moone the Iewes obierved 

The third motion of the Moone is a middle motion, 
and in one day fhe runneth thirteene degrees, and then 
remaineth under the fhadow of the Sunnc two dayes, 
and the Iewes obferved her firft apparition in this 
courfe for their New M-ooncs; the Moone keeperh 
alwayes a conftant courfe, but yet when (he is fartheft 
from the earth Hie feemeth to us to runne more fwiftly, 
therefore they couid not make their obfervation, of the | 
change of the Moone from that courfe ; neither when us : for then (he feemeth to make too 
(low a courfe,therefore they obf rved this courfe,when 
(lie was in her middle motion, neither too flow nor too 

In the firft day of .the feventh moneth they had the 
feaft of blowing of Trumpets, the Iewes commonly 
ho!d,thatthisfeaftwas kept in remembrance of ifaacs 
deliv.erie,when the was killed for him, bur Pfal. 
Si.verf.y Da<v/dbiddeih them blow up the Trumpet, 
becaiife// wasaftatutein Ifrael^ and a Uwofthe God of It- 
cob > this he ordained in loft fh for a Tejlimony {when be went 
out through the Land e/Egyft. 

Of the Hew Moones. 

A figure tojhelo at what time the 
lewts began their New 





Everett ations CeremoniaU.Command 4. Lib. 



P ic. vi- it 3 pice obduxit. 

F onretJiiegs command 

d.d to b:don. in the 
da/ of expiasifi.i. 

called a faft bj way of 
appro priation. 

No workes to be done 
upon the day of erpia= 



Of the day of Expiation. 
J ceremoniaU appendix of Command 4. 

Lcvit. 2i.iy. Onihe tenth Jay of the feventb meneth \ 
therepali be a day rfAtos^mcnt^c. 


His day of Atonement is called Dies cippurim, the 
day of expiation. Caphar properly is to cover a 
thing with pitch or plafter, Gen. d.14. Chrift muft 
cover out finnes (b that they appearc no more, contra- 
ry to this is H i rfhiangh^o condemne a man or to make 
him wicked, that is, to pronounce him to bee wic- 

There were foure memorable things com nanded 
on rhisday ofexpiation,firft,thatthc7 fhould faft; Se- 
condK'jthatthey fhould abflainc frosoal fofts of work; j 
and all forts of delights -, T hirdly, that tfeey fhould ai^ 
flt^rheir foules; Fourthly ,that they fhould proclajtne 
thelubile this day. 

Firfi, they were commanded to faft rhis day: they 
had m^ny farts, as the faff of the fourth moneth, and the 
fafltfthefift^ and tk e faft ef the fezentb Monet h^ andtte 
the fitp+f the tenth m:n*th^ Zich.2. \g.\ But this was ca!- 
\cdthe great fa/l, as .4ci.8.<?, Sailing was dangerous be- 
arfe tbsfafi was new pajt y this faft was the day of ex- 

• Secondly > they wore commanded toabftainefrom aH 
workes this uay* In other feaft dayes they were com- 
manded to abfta me fro fervile works, as plowing,fow- 
ing, rtapirg, but this day was to be kept as Holy as the i 
Sabbath f 

Of the day of Expiation. 


Sabbath it felfe , they might kindle no fire this day nor 
drcfle meat, they were to abftaine from all delights and 
pleafuresthisday,as firft,from waftiingof themfelves, 
fecondly from anointing of themfelves, thirdly, from 
putting on of their fhoocs and fine apparell. Firft, 
from anointing, in the day of affli&ion they did not 
anoynt themfelves. £^.20.3.12. So they laid afide 
their ornaments, £W. 33.4, 6. So they went bare- 
footed- 1 Sam 15.30. So wearing Sackloth * Pfal.3%. 
13. Not wafhing themfelves. 2Sam.12.20.21. Not 
tolycwith their wives. *.Sam.n.\i. Thirdly, This 
day they affii&ed their foules or humbled their foules, 
for the outward humiliation had beene nothing with 
out the inward. Efay. 5 8. 5. Is it fitch afaft that I have 
chofen'. a day for a man to afflitt his foule. Outward ab- 
ftinence without humiliation of the foule is nothing ac- 
ceptable to God. 

Fourthly, this day they proclamed the Iubi!e, they 
were humbled in their foules this day in affli&ing them- 
(elves, and then he biddeth them proclaime the Iubile. 
to teach us , that the Lord giveth grace to the humble; 
and fecondly,that the Lord mixcth griefe and joy toge- 
ther to his children in this life, they arc fweet-fowre 
joyes, and all the promifes have Annexionem Crucis^ 
condition of fome croffe adjoyned to them. Marc. 10. 
30. He fljaU rcaive an hundreth fold in this life , &c. 
With ferfecutions* 

This day was inftituted for to purge all the defers and 
wants which had beene in their Sacrifices all the yecrc 
long, and when this day was n;:t able to purge them 
from their finnes, this taught them that they mtfl ex- 
pe<S another Sacrifice to purge finne, for Nan datuvfro* 
eefjus in infinitum , but there mu ft be one per fe St Sacri- 
fice to purge all our finnes,whcrein we ftioirid reft. 

They bad many reafons to fliew them the weake- 
p 2 neffe 

They abftained from 
plcafures that day. 

They affiled th-ir 
foules on the day of ex- 

Why the Iubile was 
proclaimed on the day 
of expiation, 

1 08 Evwcitations CeremoniaH.Com?nand 4. Lib. 1 . 

The weakened of the 
Ceremonies fhe*ve J by 
the Prisfts an J Orifi- 


Tferte fort* c£ purifi ca* 

neffe ofthisLeviticalILaw,bothin the Sacrifices, and 
in the Prieft; in the Sacrifices, Num % \ 9. 8. 9. When the 
Heifer was burnt, they put theaflies in water to purge 
thefe who were put out of the Campe for uncieannefTe . 
therefore it was called the water of reparation : thofe 
allies purged them that were feparated, yet they defi- 
led them that burnt them,and gathered them, J-V^ 10. 
Therefore this Sacrifice could not purge him. 

So the weakenefie of the fc ceremonies was alfofhew- 
ed in the Priefts themfelves, that the Prieft being a fin- 
ner 5 could not make atonement for himfelfr; when 
the Prieft eat the raeate offering of the people,hc made 
atonement for them $ but he might not eate his owne 
meatoffering. Levit.\o*ij. This fheweth the Imper- 
fection of the ceremonies,in eating chc finnc offering of 
the people, bur not his owne finne offering. This was 
alfo (hewed to them by this- If the high Prkfth&d 
beene defiled by any thing, there was a fecond high 
Prieft appointed tofupplybts wants, 1 King.i. which 
fhewedthe Imperfe&ion of hisPriefthood. Laftly^this 
Highprieft entered but once in theyeerc, into the Holi- 
eft of all, and he alone, therefore this Priefthood could 
bring nothing to pcrfe&ion. 

Heb. 10. 5 .Sacrifices andtAineba^ tbou weutiflnet bave^ 
but a body thwfiafi prepared for me± in the oblation of 
ChriftsBody,tbelegail fervices were abolished j and 
the meatoffering celled when Christ came. Dan. 

P. 2. 

The Icwes had diverfe forts of purifications. Firft 
they had c? ym[A i< which was a purifying by water 5?, *y»i W tyUvl*fjt&ty m*t up t$ lerufaletu ^ 
■ tcfurifittbetnfelvesy 3nd this the Latines called Luflru- 
tic. The Greeke called the fame^/So^a^which was a 

f purify ing by fire, for flfi@? is the heat of the funne, this 
they borrowed from that Idolatrous cuftome which the 


OfthefeVenthyeares T\eft< 


Prietts of Mekcb ufed, when as they had Magnabhir 
Batfh Tr&nfitumper /£W#*,when they did initiate their 
young children by making them pafle through two 
fires v 

Their fecond purification was ^9^^, a wafhing 
with water, whereas the former was but a fprinkling 
with water ; I oh. 3.25, There was a que ft ion betwixt feme 
oflobnsDifctplesandihe lewes ***§ « **9*f && about puri- 
fying, audit was for this purification that thofe water 
pen of ftone were fer. hb. 2.6. for when they came 
home from their markets, or had touched a gentile or 
any uncleane thing, they wafhed their cloathes, their 
hands and their feetejn tbofe pots of water. 

Their third fort of purification was K^^Piacnlum^ 
or viMimaftacuUris^ when as they offered a facrifice of 
any bead after they were thus purified, and this was 
called wtf8*fiM*',which the Gentiles abufed,as the Cartkagi- 
nun$z when they toake a man, and laid all the finnes 
of the people upon him, they offeredhim in a facrifice 
and burnt him in the fire to be ^'8*^, or an expiation 
for the whole people of that Country cr City, 

When loin the Baptift, the forerunner oi C a a i s t 
caroetoaboHfhtbe ceremonies of the Iewes, and to 
make way for the Gofpeli b oth to the lewesaod Gen-' 
tiles, he changed £yn*^& ^^Uthis JprinJJingcf wa 
ter into repentance, and he changed i^p'^ the wa- 
fhing with water fcMiii&i in baptizing with the holy 
Ghoftand with fire 5 & he changed *»6*f^ that {aeri- 
fice for finnejnto that Vniverfall ^^^,the facrifice of 
lefus Chrirt,when hefaid, Behold the Lamb of €od % Ut^v 
1$p<£f4*fH&l**L<riK, that ttiketb amy the fmnes of the 

P 3 


tranfitm per igneta* 

Purifying with vyater 
for what ? 

The manner of the heas 
then expiating finne. 


Iot>n changed all xheCe 



Exerckations Ceremoniall. Command. 4. Lib 1 , 

primus <lta anni. 

The feaft of collections 
added to the feaft of 
Tabernacles and PaflTc? 


Of tbefeyentby tares refl y and the Jubile. 
A ceremoniall appendix of Command. 4. 

Leva ,2 J .4. But inthefeventh yeerejhxli be a Sabbath 
of reft umo the Lmd^&€. verf.%* and thou [hilt 
number (even Sabbaths of jeer es ^c. 

God commanded his people to reft the feveath day 
from their labours; then he commanded them to 
keepe many feafts in the feventh moneth 5 upon the 
firftday of the feventh moneththey were to keepe the 
feaft of Trumpets czXWt&Rsjb Htfhanah y the firft day 
ofthenewyeerej upon the tenth day of this moneth 
they were to keepe the feaft of expiation % upon the 
fifteenth day of this moneth, the feaft of Tabernacles, 
which continued for feven dayes, and in the feventh day 
of the feaft of Tabernacles, they kzytfeftum folicis, 
and caned branches,as they ufed in the Pafcha to carry 
pahueSjWhich was a figne of vi<Story ; then they carried 
branches before Christ and cryed H&famxjilh Da 
vid. In the laft day of the feaft of Tabernacles, was the 
feaft of collodion ad Je^J both to the Pafcha, and to the 
feaft ofthe Tabernacles, and/0^2. 37, it is called the 
lafi and the great day ofthefeafl. 

Befides thefe legall feafts in this moneth, they had 
likewife on the fourth day, the faft oiQodzliah t and up- 
on the twenty third day wasfeffum Utittilegi$ y tt bene- 

They had but one feaft in the Moneth Ntfan % and one 
m lair, the Pentccbft. 



Ofthe fey enlh\ye ares T^eft. 


So the Lord commanded that the Land fliould reft in 
the fevcnth yeere 3 and every feventhfeventhin the Iu- 
6ile,The land was laboured fix yeeres,and thefe yeercs 
were called Anmgeorgict. 

The land was to reft thefeventh yeere, this was cal- 
led arwwjhemittah from Shamat, liberum dennttae^vsA 
nottofeekeanydue of it* for thofe who laboured the 
ground to feek fruit of it every yeere wastoo much,and 
gave no tim<? of reft to the ground. 

The Lord taught the Icwes fundry things by the re- 
tting of the Land $ for as the Sabbath day taught them 
that as they were the Lords they behoved to ceafe from 
their owncworkes , todoehis woike: So the Sab- 
bath of the feventh yeere taught them, that both they 
and their land was the Lords, and therefore it was to 

Secondly, this yeere taught them to depend upon the 
Lords providence, for the Lord promifedhis blefling 
upon the fixt yeere, that the Land fhould bring out fir 
three yeercs^ Levi. 2 5. 20, 

Thirdly, this yeere was a figne to them of their eter- 
na 11 reft. 

Laftly, heinftituted this yeere, to teach them to be 
pieifull to the poorc-, for thofe things which grew of 
their owne accord that yeere, were alloted to the poore 
and to the Grangers. 

How could they live, feeing the land rcftcd th£ fe- 
venth yeare ? 

TheLordanfwered 3 Z^//2 5 -2.1. Tharhe (bouldfo 
bkflc the fixt yeere 3 that it fhould ferve for three y cares, 
andherewemayfee how the promilcs were fulfilled, 
which were made, Ltvit. 26,10. Tejha/l bring eut the 
cld^ bccAufeefthencw^ that is 5 there fhali be fuch plen* 
ty of new, that yee muft bring forth the old to make 
loome for it, and that is that which Amos fpcaketh, 


rro*8p top. 

What things the lewes 
were taught by the reft 
of the feventh ygere. 

An fa 
fixt yeere.thatit feived 
for three yeerei* 


Exercitations Ceremonial Command. 4. Lib. 1 ; 


f! *» PP 

ajpecie in(peciciti % 
ct oaldaice 

abanno in annum, 

1 The fertility of theft: 
venth yearc 3 wasnot 
raeerely natural!. 

Never man fu&rcd any 

^.9.13. Arator apprehendet mefforem^ the plowman fia£ 
over take the reaper ^ that is, the old and the new ifhall 
meete together. So Pfal. 144.13. That our garners may 
be full affording all manner of fiore^ but theChaldee Pa- 
raphraft paraphrafech it, Affordtvg cornefrcm one yeere 
to mother. 

Here we may obferve tbatthis fertility of the feventh 
ycare was not merely natural!, but proceeded from the 
bl< fling of God, Secondly- allthofewhorefted the fe- 
venth y ere from their labours, yet they wanted nothing 
but it was fupplied by the blciTing of God, M^.3-10 
Effundam vol is vfque ad non fufficientiam^ that is, that* 
ytefliall not have veffellstocontainetheoyle, and the 
wine, nor garners to comaine the corne, which Ifhall 
beftow upon you. 

Sothofe who abftaine from their labours upon the 
Sabbath, it (hall never impoverifh them 5 for the blef- 
fing of God upon the wceke dayes fliallfupply all their 
wants; fe the Lord promifed, when they ftall goe up 
to/*r^/tt»tofcrvehiraattheir feafts, that he would 
keepc their land from the incurfion of the enemies, Exo. 
34.24. andwefee 5 /^5.2. When they were circura- 
cifed, the Lord ftrooke fuch a fearc and terror in the 
hearts of the Camamtes, that they durft not touch them, 
as Simeon^ Levi killed the Sichemites when they were 
newly circumcifed ^ never man yet got hurt in the fer- 
viceof God : He (hall flill find the Lords protecting 
Hand and blefling in his fervice. When hee fent out 
the feventy Difciples without purfe,fcrip, andfhooes, 
he laid^aekedye any thing*, and they faid^Nothing. Luc. 
22. 35. Ntbuchadne&zer (hall not want a reward for 
his fervice which he did to the Lord, albeit he was 
an heathen, for hec got the Land of Egypt for his wages. 


Qfthe yeare of T{efl. 


The next priviledge of the Sabbaticke yearc was 
this, DcmMfi. that mens debts were pardoned to 
them, if they became poore and had nothing to fatisfie, 
but not if they had fufficient to pay, then they were 
bound to fatisfie; and if they were poorc, the Lord 
commanded to lend unto them, Deut. 1 5.1^. although 
the feventh yeare was at hand jbut that which was bor- 
rowed for nccefTitie onely,was not to be refiorcd • and 
the naturall fetves had onely this privikdge, but not the 

The third priviledge of this yeare was this , Ex$i. 
21.2. HefhaUgoe out free in the feventh jeere ; paying no- 
thihgjx* wit, if he was an hehew fervant ^ but if hec 
was not an Hebrew fervant, but a ftranger, then he was 
to ferve untill t h c yeare of the labile y Levit. 2 5.4. 

The fourth thing which done in the feventh yearc, 
the Law was pubhkely read,D^/.3 ll °* 

Whether or not ,kept they alwayts thefe fabbaticall 
yeares I 

Nor,/?r.34. 14, therefore the Lord plagued them 
with divers plagues, and cfpecially with barrenneflfe 
of the fixt yeare, 2 Mach t 6^j\p. 
W hen began this yeare of i he reft ? 
Some hold that it began after the land was divided 
by Lot ; but feeing the Land was twife divided by 
Lot, full: in Cilgd^ /oh. 14. Secondly ,in S/loh a few 
yeares after, becaufe the firft divificn was not pcrfe- 
ded, this account of thefeventh yeare feemeth to be- 
gin at the latter divifion of the Land/^/Ti 8 2 . 

What time of the yeare began this reft of the feventh 
yeare > 

From Ti(hri y and not from Nifan\ for if it had begun 
in A^/w^then they fhould have loft two Harvefts,firft, 
they might not cut downe the Corne which was grow- 
ing upon the ground in Nifan - 9 and then fecondly, they 
_____ q * might 

Debts were payed in the 
farentk yeare. 

Servants were fet at li- 
berty this yeare. 

The Law was nublike? 
ly read this yearc. 


At what yeare the firft 
Reft began. 


At what time of the 
were this Reft began* 

I, ' III 'II 

1 1 4 Exer -citations Ceremoniafl.Command. 4. Lib . 1 • 

:*-}:)}> ** Sain 


wip rim 

Elevare corm prophe- 
tic quid. 

might not fow in Tijhri , and fo they ihould have 
loftboththcHarvefts,£x^.2 3.i^.and 34*32. but the 
Lord faith, z^w/i 25. 2?. Yee fi\all fow the eighth 
yeare, therefore they wanted but onefowing, and one 


T he Prieft* pi claimed 
the labile rvjfb i>s unn:cS 


Their great Sabbatical! yeare was the yearc of the 
Iubik ; It was called the lubile from lobhel or hobkel, 
dedttxit oxproduxit\ becaufe it brought men backe a- 
gaine to their firft eftate. the Seventy tranflateit hi&H 
becaufe they were brought backe to their firft eftate, 
andP&//*/0*k/*fcallethir, ^tv******-*;, reft tint i& , and 
lefepbm\hiv^UvMbertatcm^\\d^omxhc word labile^ 
the Latines made their w©rd iubii$^ to take up a merry 
fong. So it might be called buccina reduftionti. 

They blew with Rammes homes at this teaRJekeran 
dikraia, as the chtldee paraphraft paraphrafeth it. And 
they blew with thefe Rammes homesin remembrance 
of their deliverance out of Egypt. 

fAefiiU holdeth ,that they were Neat homes • they 
blew with Rammes homes in the forty ninth yeare,and 
in. the fiftieth yeare, the yeare of the Iubik, with 
Oxens homes 5 but when they gathered thepeopk to 
the Congregation, they blew with filver Trumpets; 
this blowing ©f Trumpets fignified > that Minifters 
fhould lift up then ' voyce like aTrumpst % Efay 58.1. and 
proclaimefalvation to the people. The Prophets were 
fii.dtolift up the home, 1 cbrc. 25. 5. becaufe the 
Prophets were to lift up their voyce, and to blow, as 
if i . were with a home. None might blow with iho/e 
homes bur onely thePrkfts, forthehornes were ap- 
pointed for a holy ufe, and no ipan might blow thofe 


Of the Jubilee 


hemes, but he who was confecrated for a holy ufe , as 
thePrieft was,for the Prieft went out to battell and 
'blew the Trumpet, it was he that blew the trumpet to 
convocate the people • it was he that blew, when the 
wals of Iericbo fell downe ; it was he that proclaimed 
the yeare of Remiifioa; and it was he that proclaimed 
the yeare ofthe Iubile. 

When they proclaimed this Iubile upon the forty 
ninth yeare,they proclaimed it upon the day of expiati- 
©n;the day of expiation was dies /ufittt to them 7 a day 
of mourning; and yet the intimation of great joy of 
the yearc ©f the Iubile was proclaimed that day, to 
teach the in the midft of their griefc to remember joy. 

Although the Iubile was proclaimed the fortieninth 

yere,yet the forty ninth yeare of the reft and Iubile 5 fell 

not alwayes together; forifthe Iubile 3 and the ycere 

©f the reft had fallen alwayes in one yeare (as fome 

would reckoR,beginning the Iubile in Nifan^ and the 

yeare of the reft in Ttjhri) then there fhould be wanting 

cither a balfe yearc, or a whole yearc to the yeare of 

the reft 5 the Iubile bath fifty, and the feven refts forty 

nine^t warning halfe a yeare in the firft Iubile, in the 

fecond Iubile there fhould be a whole yeare of the reft 

wanting. And fo the whole order of their reckoning 

fhould be perverted; the Text faith exprefly, that the 

fiftieth yeare fhall be the Iubile, and not the forty ninth 

yeare; neither is it enough to fay that the Iubile is the 

fiftieth yeare,becaufe the former Iubile is reckoned for 

one of the fifty, becaufe this wayes , one Iubile (hould 

be twifenumbred, bring the laft of the one Iubile, and 

the beginning of the next Iubile ; and as no man will 

fay, that the kwes were to reft from their labours 

after the feventh day , but upon the feventh day • fo ho 

;jrian can fay, that the land was to reft after the feventh 

yeare, but upon the feventh ; and as the feventh day of 

q 2 the 

The forty crintk yere «f 

the Reft. and the ubile 
could not ever rail toge- 


Exercitations Ceremoniall-Command.^. Lib . i • 

and the lubili fall wges 
ther every fcyenth Iu- 

Three fort* of reckos 
ning awongft the Iewes. 
Tuc truce yceres arc not 

f pa ojlnty ftpro 3 

the weeke is to be reckoned,excluding the former Sab. 
bath (for when the former Sabbath is included , then it 
is called eight dayes)fo the feventhyeare is to be rec- 
koned excluding the former feventh ; and the fiftieth 
ycare, fccluding the former Iubile. 

Then to make up the right rcckoningjs togive to the 
yearcofthc reft forty nine yearesandtothe labile fifty, 
and fothey (hall fall together at every feventh Iubile, 
inthreehundreth and fifty yeares. Seven tiajes forty I 
nine , maketh but three hundreth and forty three j 

When the land is fa id to reft for three yeares , it is | 
not meant here of three compleat yeares ; the Hthrmes ! 
have three forts of reckonings,the firft reckoning is/x- i 
c!*f§ utroque terming • their fecoOil reckoning was incite 
foutroquettrmino\ their third fort ct reckoning was, 
ixchfruno termini & inclufo *ltere* Example of the firft, 
when they are both-excluded, Mttt&mfaithjtp. 17.1. 
fixe ddyes after , the other Evangelifts fay, tight dayes df. 
ter^Mdrc.?.!* Lnc.9. 4. including both the terries. 
And thusthc Evangeliftsare reconciled. The 3 forr of 
reckningis,including one of the termes, and excluding 
the other > 9 as they were to Circumcife their children 
the eight day , if the child had lived le ven dayes , and a 
part of the eighr, he was to bccircumcifed, as if he had 
lived compleat eight dayes ; therefore the Iewes fay, 
that dies legit non e(i k timp&rt id tempo* y that is , it is not 
to be under ftood, de compact* tempore , of the full time* 
fo the three yeares wherein the Lord promifed to 
bleffe their land,are not to be reckoned for three whole 
yeares , but exdufo utrcqur ttrmino, two half c yeares 
anda whole yeare 5 2>*r. 5.1 AttheeHMoftveryfeventb 
ytdre thcu Jha/t make a re/eaft, mtkkttz, fliculd not bee 
tranflated,^Jz>?r,biat/>jftw, Detti. 31.304 putting betb 




How the land reftedi 
three yea ret together 

The land rcfted three yeares , but not three corn- 
pleat y earcs ,but one whele y care and two half e yeares 5 
exclufoMtrequc terminer they did fow their Corne in 
Shdhdt, anfwering to out Unitary j and chey reaped 
their Barley in Ntfan y answering to out March- and 
they reaped their Wheat at the Peftecoft , the yearc 
before the Iubile ; when the reft and the 1 ubile feH to- 
gcther,they reaped their Corne in $&/*», which fer- 
ved them till Ttfbrt; and this halfe ycare was called the I rnmpUtm. 
firft ycare of the three yeares reft • then the yeare of the A * n *\ CH rttni 
Iubile began in Tzjbrijxhkh was a complcat or a full 
ycare 3 and this was the fecond yearc of the Reft; and af- 
ter the Iubikjthe Cornes were fowenia She&hat agzmc, 
and reaped in Ntfan t and this halfe ycare was counted 
the third yeare j and this was annm currens % but not 

In the fiftieth labile from the Creation of the world, 
the feventh Sabbath of the Land and the firft f Iubile 
began both in one yeare. 

After lofbua had fought againft the Canaanites for 
fixe yeares, the Lord commanded the land to reft the 
feventh ycare, reckoning the feventh yearc and Iubile 
from Tijhri. 

H*w the Iubile and the feventh year* of the refl^/ell 
fotb tegetherjee thu Figure ftUemng* 



Exercitations CeremoniaH.Command. ^.Lib.i . 

J figure to jhe^^hen the fe^enth year e of the %ejl 
and the Jubile fell both in one y ear e. 

Alfo there were no Iubilees reckoned imtill hfh** 
had conquered the land, yet if ye will reckon from the 
Creation of the world, till the dayes of J*/bua, 3500 
yeares, which will make up juft fifty Iubilies 3 we may 





reckon this way , per tempos pro/eptu»m 7 which is nei- 
ther pofiuUtittum nor hiftoricum 3 tempos pofiuUtitium 
they call this, when the Kings of Efypt deduced their 
genealogies thirtecnethoufand yeares,beforc the Crea- 
don this is a falfe reckonings but tempt* prolefticum^\% 
this 3 when they reckoned feven hundred yeeres before 
the Creation, to make the Sunne,the Moone, and 
theyeare of the Indi&iontofallinoneyearc; and fo 
\ doth Sca/zger reckon- and thus wee may reckon the 
If bilces aicerding up to the Creation 3 not per tempo* 
hiftoricum^ nor tempos poftuhtiUumy but^<rr tempo* pro- 
lepticum 5 but when we reckon from lofhms dayes def- 
jeending to the time of Chrifts death, this is per tempos 
hiftmcum ,the Scripture fheweth us juft twenty nine 
Iubilees from IefhiM to Chrift, then was the acceptable 
rime, and the day of great deliverance, Luc. 4. 18. and 
:hen all the Iubilees ceafed. 

The difference betwixt the feventhyeere of releafe, 
md theyeare of the Iubile was this,inthe feventhyeere 
:he Hebrew fervant was releafed , and if he had maried 
1 ftranger,his wife and his children were not releafed 5 
DUt in theyeare of the Iubile they were releafed. Se~ 
:ondly, the morgaged lands in the feventh yeare were 
:cftored, to the laft Morgager; but in the yeaieof 
:he Iubile the Land was reftored to the proper inherit- 

The L®rd appointed thefe lubiles, Pirft , that the 
K)ore might not be excluded from their inheritance; 
Secondly, he inftituted them that they might keepea 
right chronology and reckoning of times, for as the 
Greekes did reckon by their Oijmpiades^ and the La- 
fines by their £*/r4; So did the Hebrcwes by their 
lubiles. Thirdly ,he inftituted thefc lubiles, that they 
might be a type to them of their fall deliverance by 
Chrift. Efiy % 6iA. Luc. 4.10, 


The difference betwixt 
thepriviledges ©f the fe- 
venth yeare and the Iu- 

Why the Iubile wa 8 ap ■ 


Exercitadons Ceremonial Command. 4«Lib. i. 

Tbe extent of the remif- 
fion under the Gofpell, 
above the remission un* 
dcr the Law. 


*W# anhelavit. 

The Remiflion of the Iubilc exceeded the remiTion 
of the feventh.yeare feven times, and Chrift extended 
thereraiffion under the Gofpelias farre abov? the Iu. the Iubilc is above the feventh yeare to feventy 
times feaven times : Peter would have retrained this 
remiflion to feven onely, MsM8.ii. but Chrift ex- 
tendeth it farre above feven times or ieventy times, but 
he lakh that wee fhould forgive our brother ftventj 
times [even. 

The conclufion of this is; the feventh day they 
refted from their labours, in the feventh moneth the 
moftoftheirfcaftsfell; andinthefevenrh yeare their 
Land reftcd^and in the feventh feventh their Iubilc fell 
then all their debts were payed, then they were refto- 
red to their inheritance, but when our eternall Sabbath 
fhallcome,£/i)i,£6-22. then we fliall reft frotn our 
labours and our finnes, and the punifliment of them } 
then che earth fliall reft from the burdens under which 
itgronethnow,&w.8*22. andthefunne,^/ pmanbe* 
Ut aAUcumfuum^ Ecc/efi.^ Who now is weary in run- 
ning of his courfe, fliall aft, and there fhall be no more 
need of his light, ReveLi%.y Then all our debts fhall 
be fully pardoned, and we fhall be fully reftored to 
our inheritance which we have morgaged: when the 
Priefts went about the forty ninth yeare, and proclai- 
med that the fiftieth yeare was at hand, were not thefc 
glad newes to the poore,and to thofe who were in debt, 
fo when the Minifters of the Gofpcl!,L///*/> their vojee 
tikettrumpet^ andproclaimetous, thatthc 
yeare ofthclubile is at hand; fhould not poore aad 
miferable (mners re Joyce, and lift up their beads beanfe 
their re tempt ton draweth necre y Luc. 2 1 . % 8. 


* 121 

' Commandement V. 


Of the maintenance of the ftriefts under the Lfto. 
A ceremoniall appendix of Command. ^ 

Nttm.i$,2i. K^ind behold I ha<ve given the children $( 
Levi, all the tenth in J/rael^&c. 

Etuscoafidcr hcre,firft 5 who payes 
tithes. Secondly, to whom they* 
were payed. Thirdly 5 for what 
end they were payed. Fourthly, 
what things the Priefts and the Le- 
viteshad befide: the tithes,and laft- 
Jy , the blcfllng upon thofe who 
ayed their tithes. 

Firft, the people payed their tithes to the Levites, 
ecaufe the Levites Adh&rehtnt Steer dot /bus, they 
fere joyned to the Priefts,A>w,i 8.2. Andthj brethren 
•fi of the Tribe ofLevi^ofthe tribe of thy hthsrjsring them 
ith the\VAijkvu\ uttdherefe&ntttbi^th*! they may bee 
jned *nt* thee;thc children of Levi cailed Levites jwcre 
djunfts to the Priefts, and therefore the people payed 

Thefecondthingtobeccnfideredhere,is to whom 
ley payed tithe, the people payed their tithe to the 

How did the PTiarifes pay tithe, feeing they were 

r Church- 

fie ditfm a matre quia 
putabat raaritumfibi 
adhxfurwn a f] Y) ad- 
Ih-eft (St btCiOliudii do- 
rnimticum dicit Tl 7 - 1 
ut adnzreftant* 



Exercitations Ceretnoniall.Command. . Lib, 

JixiJuiuflb* dtcimas do 
Vtl decimal acctpio. 

P ritfts fomctimes called 


Why Ac Lord would 
fcate the Levites pay 


Church* rnciijthe Pharific faid / tithe, that is, /pay tithe. 
Luc. 18.12. 

AUthcPharifcs were not teaching Pharifees, 4 they 
were notallQPcw/J/w] £<#/;?/«, butfocne were [/>,*.. 
rttflumlveldwru'vo,, feparati; and ofthefe iomema_ 
nured the ground, and were Laike Pharifts, as wee 
may call them- and thofe payed tithe as well as ol 

Then the Lcvites payed their tithes to ihe Triefts. 
Sometimes the Prieftsare called Levites in the Scri|| 
ture, as £^.44.15. The Priefls^the Levites, the fonntt 
ofzadok 5 therefore although when the people arc 
commanded to pay their tithes, the Lcvites are onely 
mentioned, yetthepriefts are comprehended under 
the name of Levites, becaufe the tithes belonged to 
the Priefthood onely . when the Pricftsandthe Levites 
are taken Compofite, then the tithes belong to them both 
loincly $ but when they are taken oppofite, then the 
people muft pay their tithe to the Levites, and th e Le- 
vites mud pay their tithe tothePneft, //<f£.7.5. Tht 
formes of Levi who receives t he office of Priefl hood, have 
Commandemeni to take tithes of the people. 

The Levites payed to the Prieft the tithe of the tithes, 
although they had no inheritance in the land, yet the 
Lord would have them to honor him with a heave of- 
fering,and it was reckoned to them asif they had pofTcf. 
fioas and L-nds; and befides this, they payed tithes of 
the ground of the fuburbc, and fields which wercgivea 
them-thercfore, Afcw.18.a8.19, Thus you alfo [htk offer 
an heave offering unto the Lord of all your tythes rrh/cb jee 
recavc of t he children of J frael^and ye fhslloive thereof tht 
L-jrds heave tffring to Aaron the Pritft out of all four gifts 
yeejhall offeree. 

thirdly, to what end they were payed; the tithes 
were given as a figne of homage; aad thankfullnefle to 


Of the maintenance of the (prieftn 


God,Prov.}-9, Honour the Lord with th yjubjhn, 
tndwith the fir ft fruits ef &H, thine increafe-^ and as Kings 
have their tributes payed unto them for the mainte- 
nance of their attendance, £#«*. 13.6.7. So the Lord 
will have his tribute paytd to him, for the mainte- 
nance of his fervants the Priefts 5 therefore the tithe is 
called his heave offering, Levit.27.30. and before the 
Law was given Jaceb payed them to the Lord, Gen, 2 8 . 
12. and Abraham the tenth generation fro^ Sem payed 
hem to Me/chize^rcke the Pricft, and the Lord ap- 
pointed them for the Priefts, Num. 1 8>«8; 

Now that we may under (land what great plenty and 
1 boundance, theLcvites had, who had the Lord for 
heir portion, Num. 18. 2 . Veut. 18. *. £^,44. 2 8, 
Let us confider what they had in particular. 

Firft, they had a part of the meatoffering called 

mnch*. Sccondly 5 theyhadapartof the peace offe- 

|ing,tht bresflymd the (houldcr and skin of the buret 

offering, Num. 18.18. Levity. i 5 . Thirdly, they had 

;he firft fruits of the Corne, of the wine, and of the 

NKL&fiitbJprefantijsmum, the beft of them and 

he fat of the oyle, Num.xZ^. DW18.4. and they 

)*A[Bicc*rim\ the firft fruits. The difference Bcrwxt 

\Bnc*rim} and [^/VA] was ih^Rcfhtth were the firft 

ram which the Levitts tookc from the people- but 

Uemm were the firft fruits which the people prefab 

;ed to the Lord, and the Lord gave them to the Priefts 

;V*w 18.13- What fo ever is firft ripe in thf Land 

Jail bee thine . Ex/huh was the firft of rhe firft fruits 

ind Btccurtm were the fir ft fruits themfelvcs. 

i It was not determined by the Law how much they 

houWdfer here, but the Dofiorsof the Iewes deter- 

mned afterwards, that none foould offer kffe than 

f>neoUixty, and none fhould offer more thsn one ef 

orty, and the middle fort one of fifty 5 and they called 

_ r 2 him 

Why the tithes were 

Mrdhdm and Itcel pays 
ed tithes before the lavr. 

The great plenty which 
the Levies* had for their 


W*?at every one was r o 
©ff-i of their &i& fruits. 


Uwrciutions CeremoniaU.Command^.UAi. i. 


ri3' py • 

OcuIas bon.'.s. 

OcuUi iatcr utium:\u:. 


Ofc/^o wj^j. 

ThePriefts and Levitei 
bad the tree > ill offe- 
ringsand the eftimation 
of male .?nd female and 
according cothejr abi. 
litie a:i d icxe. 

him who offered one of fixty^the man with the evill 
eye, or the covetous eye, or the covetous man, Prov, 

2 3. 6. eat not the breadofhim who hath An evilltyejWdt is. 
of a covetous man-, and he who payed one of forty I 
they called hi 11 the man with the good eye, Etclusr^ 

3 Give the Lord his honor with a good eye, and d'tminifh 
not the fir ft fruits of thine hand > and he who payed one 
of fifty, they called him 3 the man with the middle 
eye. . 

This was ci\kd[Tere*m*h Gedolah] the heave 
offering by way of excellency, and they payed tbis,not 
onely of things commanded in the Law.butalfo of 
their oates, Le miles, and fitches : although thefe ferved 
notfonhefuftentationofmanibut ©nelyintime of fa- 
mine to fatisfie their hunger . yet they payed them, 
and they payed alfo tithe of Anife and Minr,which did 
grow in their gardens,which our Lord doth not blame, 
tAmb. 2 1 . for he addeth, thefe things yet Jhould have 
done : all thefe, becaufe they were not determinated by 
the law, they gaveatleafttothePriefts the fixty parr, 
fo they gave the fixty part of their wool in their Terett- 
mah Gedoiah to the Pricfh 

Befi Jes thefe firft fruits which they were bound to 
pay, they payed likewife free will offerings, Leztt. 7. 
1 5. Souehcn they made a Angular vov, they were 
valued according to their age, and according to their 
fexc, Lsvit.ij.i.q. The eftimation of the male from 
twenty yeare old, even unto fixry, was fifty Shekels of 
Silver, after the Shekell of thefan&uaiy jandtheefti- 
m.rion of the female was thirty. Againe, from live 
yeare old to twenty, the eftimation of the male was 
twenty Shekels, and of the female ten. Thirdly, from 
a morieth old 10 five yearesold, the eftimation of the 
male was five ;and the female was three Shekels of -Gi- 
ver. Fourthly, if they were paft fixty yearcs and 

abeve , 


Of the maintenances of the Trie/Is under the Law 


above, the eftimation of the male was fifteene fhekels : 
and of the female , ten fhekels. Fiftly , the poorer 
were valued after the valuation of the Priefts, ac- 
cording to their ability, and all thefe came for the 
maintenance of the priefts. So they had a part of -things 
confecrated, Le vit. 7. 3 5 t Num t 18.13. 

The Levites had the tenth part of all the fruits which 
didgrowin/jJW- then the Priefts got Decimas Dcci- 
mArnm the tithe of the tithes from the Levites ; the 
huiband man payed to the Levites the tenth of his 
whole encrcafe, and this was called [Magmfir ri(b$n\ 
the firft tithe 5 and the Levites payed out ©f this, the 
tenth to the Priefts, which was the hundreth part of 
the husband mans increafe [MagaafarminHamagwfar] 
decima ex dec/ma. 

The third tithe was given to the poore,and it was the 
ninth part of the whole increafe. Tebit.i.j.9. It was' 
called [Magnafir jhaM~\ thefecond tithc,snd in the firft 
andfecondye«re, this tithe was xeferved by the huf- 
band roan, and either ta ken up to Uru[&lem z or clfe fold 
and put inmony,thattheLcvite, thevriddow and the 
poore might eat of it there at the three great feafts, and 
it differed nothing from the tithe of the third yeare,but 
onely in the ufe,as %A&meny fheweth ,and every third 
ycare it was given to the poore, but every firft and fo 
cond ycare it was given to the Prieft,and to the Lcvite, 
and to the widdow, and they did eate it before the 
Lord in lerujalem, by this we may perceive how the 
husband-man payed the ninth part of his whole increafe 
every yeare: Let us put this cafe, a husband-man hath an 
hundreth and two logs of oyle, of this he was to pay 
twototheLord,whichwas hhTtreumthGedclah^ and 
this was one of fifty iand then ten to the Levite?, and 
nine of the hundreth, to the poc re for the fecond tithe , 
fo that of an hundreth and two logs, hepsyed twenty 

r 3 and 

*D eiima prima • 
'Decima ex T>ccima» 

*Dccima fecunda, vcl 
Jeeuvdi avni. 

• » 3 - — 

tij ami. 

the moft part of his in- 


Exercitations Ceremonial! Command^ .Lib. i . 

They had the firft 
borne of man and beaft* 

They had 4.8 cities" and 

1(0 much ground about 

The Levites were not 
the tenth part of the 
people yet they had the 
tenth part of the i«« 


and one, which was the fift part of the hundreth, and 

Moreover, they had the firft borne of all forts of cat- 
tell, as of fhecpe,'beeves, and goats j and the price of the 
reft which were to be redeemed according to the 
Priefts cftimation. Likcwife the firft borne of man re- 
deemed at five foekels the man, Ezek. 44. 30. Neh. 
10.3 6* And when all the males appeared before the 
Lord three times in the yeare- none of them muft 
come empty handed • all thefe the Priefts get. 

And befidesall this,the Levites had forty eight cities, 
and two thoufand cubices of ground round about them 
on every fide 3 with their Cattclland flockes 5 the num- 
ber of the Levites were but twenty three thoufand, 
Nur».i6. The tribe of /^r was fifty three thoufand, 
and two hundrcth • and the tribe oiNepbibali was forty 
five thodand and foure hundreth 5 and the tribe of/Jfa- 
char^ was flxty foure thoufand and three hundreth, and 
the tribe of Dan, was fixty foure thoufand and foure' 
hundreth, and yet the grcateft of them all, had but nin- 
teene Cities ; but the Levites being but few in number, 
got moe Cities than any of them all; and the reafon 
was , becaufe the Lord would provide liberally for 
them • the Levites who were not the tenth part of the 
peoplc,yet they got the tenth part of tht increafe of the 
Land, and Priefts who were but a fmall number in re- 
fped of the Levites, yet they got the hundreth part of 
the increafe of the Land, and becaufe toe Priefts had 
fuch a plentifull portion, therefore the Lord alludeth to 
this y Ire.i 3.14. imUlatiatethcjodeoftht Pnejl with 

ThtLotdwzstheir fertion.Nxm. De»t t i2,i. 
Ezek 44.28. andthegodly allude to this, Pfal'j$.i6. 
Qcd is my part for tver^ So Pfal % 14 2 . *• Thou art my part 
w the Land of the Living Lam. 3 . i^.Tbe Lord it mjpart^ 


Of the maintenance of the <Pr lefts: 


(sitk myfoulejherforc I will hope in him . Pfal. 1 6, the Lord 
is the portion otmine inheritance. 

And fee what a care the Lord had that they fhould 
want none of thefe. £2^.44,30. Andthe firft of all the 
fit ft ft uits of 'all things 3 and every oblation of aU of every 
fort.fhadbe the Prieft s-, the Hebrewes when they would 
have a thing precifely kept , they double this word 
[Ctl~] as Pfal. 1 19.128. Therefore J efleeme all thy pre- 
cepts ^concerning aft 'things to be right, So here the firft 
of all the firft fruits of all things,&c. 

The laft thing to beconfideredhere 5 isthe bleiTing 
of God upon thofe who payed their tithes, they were 
topaytothePriefts the firft fruits, and tithes of all 
their increafe of every fort. And the firft of their dough 
That he might catife the biffing refi in their houfe, Ez>ek. 
44 So Mfil.-$.\o. Bringyea/l the tithes into the fore- 
heufe, that there may be meate in mine houfe > and prove 
we now here with, fatth the Lord ofhofls, if /will not open 
you the windowes of heaven, andpowreyouout a blcfsing, 
that there (halt not be roome enough to receive it^Ueut % 1 6. 
j^.Thou (hallre)Oycetnthefeafi before the Lordjhou& thy 
fon,andthy daughter, and thy maid ferv ant , and the Levite, 
and the fit anger ', and thefathertejf'e, and 1 he rriddow, that 
arewtbsn thy gates ; And the Hebrewes fay, the Lcvite, 
jthe fatherlcfle, the ftranger, and the widow, foure that 
belong to me ? anfwerable to foure that belong to thee, 
thy fonne, thy daughter, thy man and thy maide5 if 
thou comfort thofe that are mine,I will blefteand com- 
fort thefe rhat are thine, and they fay, when a man pay- 
ethhistithes,heisthe husbandman^andGod Almighty 
is the Prieft 5 but when he payeth them not 5 then God 
is the husbandman, and he is the Prieft, and then. 
Ten Akers of Vine (hallfeeld but one Bath. Efiy 58* 

TheConclufionafthisis, they who have the Lord 
for their portion can lacke nothing, pfal. 2 3. 1. here was 


The Hebrewes rep e ate 
words to fignifie that 
nothing fhoald be omit- 

Hao Sbnonn 
rvri; O'pnbS 

£<" prcecipuum emmum 
primitiarum ex omnibus, 
et omnis obi at ion is om- 
nium ex omnibm oblati- 
Onibus vxftris Sacerdo- 
quks repetitur. 
The blcfllng of God up- 
on thofe who payed 
their tithes. 

The Lord had foure, 
at the eating of the 
Tithe of the third ^eare 
as the Hebrewes (ay. 



Exer citations Ceremonial!. Command. 5. Lib. 1 

God made ehoife of 
Canaan after a fpeciall 


The damme fitting on 
tbe yong ones was not a 

By this Law the Lord 
taught them mercy to 
all men,and reverence 
)t'.eir parents. 

none ofthcPriefts that did fhut the door es of Gods fan- 
tfuary or kindle fire upon his Alt Ar for nought, MaIac. 


7 he Jews might not kill the damme fitting 
upon tbeyoungones. 

A ceremonial appendix of Command. 5. 

Levit. 12.6. if the damme befitting upon the youngs or 
upon the eggesjhou fh aU not take the damme with the 
young^c.lhat it mxy be well with thee And that thou 
maift prolong tby&aycs. 

The earth is the Lords, and tbefulneffe there of. Pfal. 2 3, 
i„ Yet the Lord made choifc oi Canaan in a fpecial man- 
ner, and therefore he faith, the Land is mine, Levit \ 2 5 . 
23/rhence it is called Emmanuels Land, Bfay.S S. and 
other Landsthe Lord calleth polluted Lands, Amos, 7. 
17. Thou /ha/1 dye in a polluted Land. So the people who 
dwelt in Canaan were the Lords, after a fpeciall man- 
ner,and all that which belonged unto them, therefor^ 
he forbiddeth to take ufury of his people. 

When the Lord forbiddeth them to kill<thc damme 
with the young ones ; the damme fitting upon the 
young ones, was not a type to the Iewes here, ao more 
then the oxc when hec trode out rheircorne- but there 
was a tropologicall fenfe here, to teach them manners* 
but Canaan it (elfe was a type to them. 

God will have them to (hew mercy upon the 
bcafts, aad the birds, and he will not have the damme, 


J ewes might not ktll the damme lekh the young 


God taught the lewes 
many vyayes, 

and the yong killed together 5 and T*rgtim lontthAn 
paraphrafcth it thus , as your heavenly Father is 
mercifullinheaven,fobeye mercifull in earth. The 
fanbeft extent and meaning of this Law is , that they 
(hould abftaine from cruelty, #*/; jo. 14. G&f* 32. n. 
Tt kill 'the M^her ', *nd the Children > for as Cod hath 
not regard of Oxen, 1 Cor. 8. 9 ■• bischiefe regard was 
not to the Oxc 3 when he forbiddeth to 'muzzle his 
racut h , but that the Miniftcr fhould have maintenaace : 
fo the Lords chiefe regard 3 is not here that the Damme 
be fparciljfeut that Parents be reverenced. 

God taight the Iewes in their infancy fundry 
wayes. Hilt, he taught them by their apparell, that 
they fhould vo: weai t Lhlfey wolfey-fo thatche Priefts 
fhould we; re Iif;ncp;r>tbc Sanfluary , andwooll out 
ohhc Sm&mry\Ezek .44.17. andio by their mcates, 
putting a difiinCuon betwixt cl< ane and uncleane 5 and 
fo by their hooics v when he commanded: the Law to 
be written upon the pofte of their doorcs J and by the 
Battlements to be jput about their new houfcs,and fo by 
their husbandry, when he commanded them not to 
plow with an Oxcsnd an Afie.and &©t to fbw their 
fields Svith divers forts of feede ? Soby their flocks 
to offer their firfl: borne of them to him 5 and 
here when they were walking in the fields , if a 
birds neft were before them in the way 5 either in a 
tree, ior upon the ground ,they wcre ; commanded to 
fparethedsmme; to teach them reverence to theh 
Parents 5 wherefoever they ieokt.thcy had forac in- 
ftru&ion beforcthem. 

He forbiddeth them to kill tfce D*mme and the 
yong ones together s he commanded them to eate 
flcft after the fiood 5 but here fee would reftrainc their 
appetite, that they fhould not kill both the Damme 
and the yong ones 5 and which is more,thc Lord for- 

f bicHcth 

Wh} God would °ot 
hayt thf itvvcs to kill 
the Damme with the 


No mature batman 
may make ufe of it. 


This law to (pare |the' 
Hamroe apon the yong 
one$,bindsusaot, nww. 

)&xerciuthn$CeremoniaU£o7nrnand. 5 . Lib* 1 . 

biddeth when they arc about to facrifice, that they 
kill not the Cow or the Ewe, and their young ones 
both in one day, Le ■z/zf. 12,27. So the Iewes fay that 
they might not kill the. damme upon the young ones 
although it were for clcanfed of the Leprofie, Lev. 14, 
4. And if he will not have this done for his owns wor- 
ship, farre lcfle will he have men do it fop their own pri- 
vate \}fc,God mil have mercy *nd mtfacr/jice 7 Mattkg. 1 3, 
he forbiideth them to kil the Dam,but they might take 
the young ones - he will not have them like the Pythago- 
reans who thought ir unlawful! to kill aay beaftor 
fowle- neither will hehave.thcm like Barbarians who 
kiHail without refpe&,but«he will have them kill the 
young ones and fpare the old, to teach them reve- 
rence towards their parents; there is no creature, but 
man may make fomc ufe of it, either co make it the ob- 
ject of his piry, or elfcto imitate it, as the St©rke,thc 
Crane, and- S wallowes, wbe how their timeSjlereM.y. 
yea the Lord fendeth the fldggard to the pifmire to 
learne, Vrov y 6*6* 

Honour thy father and thy mother^ the greateft Com- 
mandernentinthefecoad table, and it hath this pro- 
mife annexed unro it, that they who honour their pa- 
rents ftmll live a long life $ and here the Lord joyneth 
it to the meanefl: of all the Com mandements which the 
Iewes call Prjtceptumleve^hc Lord fetthe ceremonies 

C ^O^gZ^M^asahedgeaboucthcLaw; andias the 
hedge is a fence to keepe out beafts- f were thefe cere- 
monies fet as a hedge to keepe the Iewes, that they 
fliould notbreake m to violate the morall. 

If a man (hould find a bird, fitting in this land upon 
Jier yong ones 3 he is not bound by this Law to fpare 
her, more then he is bounds when he reapeth his field 
to leave the gleanings ungathered, yet he is bound by 
the Morall Layv to (hevvpity to his beaft, and fo upon 


The JeToes might not kill the Dam "frith theyong. 


thefoule, neither could he pramife to himlclfe longer 
life, if he (hould.doe fo : butonely he muftlooketothe 
raorall precept, which obligcih man ftill, when thefe 
ceremonies arc abolifhcd. 

It may be faid, wherethe reafon, or the promife an- 
nexed to the Law is perpetually there the law is perpe- 
tuall,but this prem-ile is per .pencil, long life to the o- 
bedient child $ therefore it might (eeme that this law is 

The piomi/c is> : proper!y annexed to the morall Law, 
and but accidentally to the ceremoniall Law:a father 
hath a child whom he mindcth to make ms neire, he 
biddeth his child doe fuch and fiich things, which are 
bat trifles , and th^BbepromifethutaoYiim, the inhe- 
ritance, there ^re more weighty conditions included in 
this pzomife -tut for the childs nonage, and becairfe 
as ycthe isnot capable ofthe greater conditions^here- 
forc his father fettethdowncthofe meaner conditions 
I'nto him -the inheritance is promifed unto him efpeci- 

illy if he obferve the maine conditions $ but the meaner 
arefctdowncfor thcprcfcnc to him:fo dealleth the 
Lord with the Iewcs here. 

The kceping_of the wholcCommandements hath this 
oromife of long life annexed unto it, Prov.^ 
r onne forget not my law y Lut let thine heart keepe my Com- 
nandements^for length &fdayes } and long life and peace , 
lallthey adde untotheejo Deut.S. i. and 30.16* But it is 
noreparticulary annexe d to thisCommandtrneriuand 

t is called thefirjl Cmmandemext with pomtfe^ Ephef. 




An fa. 
How the prorBif*!.' an? 
nex.d to this cerrironi* 
alprtccpt,a'd to the 
nioiall precept. 



Exercitdtkns CeremoniaO.Commanl 6. Lib . 

Bi83 v iB3SB3SS33iaSSg : 3SBBSiBSS9S2BSBSB 

Commandement. VI. 

'The blood is net the 
forme to the body. 

Why the life is faid to 
be in the blo©d. 



T5W ffo Jelves might eat no blood, 

A ceremoniall appendix, of Command. 6. 

Ztatf. 12.24. Thou (halt not eate it , thou fait p&wre it up- 
on the earth <u water. 

HH He Lord forbiddeth the Iewcs his people to eate 
-* blco:\J>ecaufe the fife u in the Mtoijfat blood is not 
the forme to the living b©dy,becaufe one body cannot 
be the forme to another 5 neither is it a part of the bo- 
dy,for it nourifheth the reft of the body, and one part 
nouriflicth not another; and it is more excellent than 
milke,melancholly,or marrow 5 for they have their re^ 
fidence in forne particular parts of the body, but the 
blood is difperfed through the whole body, and none 
of tfaofc areprofitable to the body jtmieffe they be mix- 
ed with blood. 

The hfe u faidtc be in the blood , becaufe the naturall 
heat is preferred in the body by blood; the blood it 
fclfe is a thing naturally cold j and it is the heat ©f the 
fpirits which commetb from the heart that heateththe 
body, and the blood but keepeth in the heat , as a mans 
cloathes doe v qux mn caL factum fe&recalef&ciunt , it but 
keepeth in the fpirits which are in the heart ; but when 
the blood is let out,then the fpirits faile, and the blood 
is congealed. 


The Je~toes might not eatt blood. 


Although the foule be faid to be in the blood,yet wc 
muft not thinkc that the blood is the feat of the foule ; 
becaufe the feat of the foule is fome principall mem- 
ber of the bodic, but the blood is not a member of the 
body., the feat of the foule is a firme, and a perma- 
nent thing', and it hath fenfe, efpecially the Touch, 
but the blood in it lelfe hath no fenfc, wherefore it is- 
not the feat of the foule, but the common inftruinent, 

| and rchtculum which carieth the fpirits. 

The Ltjtum the bleed, all the paffions of man fhew 

| thcaafelves in the blood, as the blood is hotc with 
anger, it fly eth tor fearc,.it grovveth (low for griefe, and 

! fprcadeth it felfc abroad for joy, and in fhame,it mak- 
eth the face tebluUi. 

The life is in the blood, therefore P*w*f faith,p/i/. 30. 
io» what profit is in my blood, that is, in my life, aad 
Virgil calleth it the purpure foule, 

God taught his people to abftainc from blood for 
two reafons * Fit ft, in reverence of the blood of Chrift 
which was to expiate their finnes,whcrcfore the blood 
was called the 41 $nement of the f*ule, Ltvit. chap.iy, 
11. that is, the foule or the life of the beaft^ is made 
the raafome for the foule or life of man, and therefore 
itfhouklnot be eaten- and for this caufe they were 
commanded to cover it in the earth with duft : contra- 
ry to this, is that, hb 16.18. Let not the earth cover my 
blood, and £^.24. 7,8. Their blood is in the midfl of 
her, (he fet it upon the top of a Roche, (be powered tt not 
upon the ground to cover it with duft: that it might caufe 

fury to come up to take vengeance, lhavtfet her blood upon 
the top of *Recke thai it jhould not be covered, But in this 
refpeft it is not an appendix cf thefixtCommrmde- 
ment, but in another refpe^ the Lord commanded 
chemtoabftainefrom blacd, and not to eate it, to 
teach them to abftaiae from cruelty, and thc-n it is a 

^_ f3 cenv 

The blood is not the 
feat of the foule. 

thcmfelvesinthe blood. 

Why God would have 
his people abfUine from 

T hey weie to coyer the 


Exercitations CeremonialL Command. 6. Lib. I 

Hn w the Romansby 
degi tti became cnull. 


What part of this Law 
is morall, 

ceremonial) appendix of the fixe Commandement. 

The corruption of man is fuch, when he beholdcth 
cruel! things then he beginnech to be more cruell h the 
Romanes ufed at the firft to fet wild bcafts upon the 
ftage to kill one another - ? and after this rhey came to 
be delighted to fee Gladiators, and Fenfers kill one a- 
nother : and thirdly they delighted to fee mencaftun-^ 
to the wild beads % fo that from the fight of killing 
of beads , they delighted to fee men killed . and 
fo from eating of blood , they might have becne 
drawne to cruelty, and (bedding of the blood of men; 
for thofe who are but acquainted with the fhedding of 
the blood of Beafts, doe care little for the fhedding of 
the blood of men; Nimredwasa mighty hunter y Gzn> 
9, and then he became a cruell murtbercrofmen- 

Tocatbto^d fimpl) was 
notanaota-l Law. 


Pythagoras % that he might teach men to abftaine from 
blood,taughtmenalwayes to abftaine from the fhed^ 
ding of the blood of Beafts. 

It may be faid where the reafoa of the law is perpe- 
tual! ,the law is perpetual! ; ye (ha II eat no blood,becaufe 
the life is in the blood : this reafonis perpetuall, there- 
fore this law may fecme to be perpetuall. 

Thus much of the law is perpetuall, that they fhould 
not eat membrum de vtvo^ox w\ .ilc it is palpitates Ji»gim y 
that is the morall prcccp ^Ezfk 3 3. 2 5* Tee eat with the 
bUodjxhich mud be under (tood^yeeate while the life 
is in the blood 5 this is a breach of the morall precept-, 
and it is joyned here by the Prophet with other morall 
tranfgreifions, lee It ft upy9ur eyes to your lists , yee Jhed 
Uo$d^ and yee eate b'ood. But this is rhe Ceremoniall 
part limply to eat blood, the Lord commanderh to 
give that which dyed of it felfe to the ft ranger, peat. 14.; 
2 1. But ii this were a moral! precept fimply,to abftaine 
from Blood, then no ftranger might cat Blood* or catc 
that which dyed of it felfe j and the ApoftUs^Ad. i^.^o. 


The J ewes might eate no blood. 


renued this precept of ab ftinence from blood, and they 
give this to be the reafon , verf 21. For Mtfes of old 
time had in every citiethofe that preach htm, being read in 
their Synagogues every Sabbath day, that is, feeing Mcfes 
ceremonial! law is yet profeffed by the lewes , ye muft 
bcare with the weake lewes untill ye and they be fufly 
united, and this occafion being taken away, the law 

Hecomraanded the lewes to abftaine from blood, 
becaufe the Church was in her infancy yet ^ therefore 
to command the lewes ftill to abftaine from blood, it 
is even all one, asifoae fhould command that a 
man (hould be continually nurfed with milke, becaufe 
he luckt milke when he was a child . 

Why did not the Apoftles forbid them to abftaine 
from fat, as well as from blood? Seeing to< eate the 
fat was forbidden in Mofes Law as well as to eate the 

This precept ofabflinence from blood was given to 
Neah l and it was one of the feven precepts ; but abfti- 
nencefromfat,was not commanded untill the ceremo- 
nial! law was given, Ley it. 3. 1 £.17. 3nd becaufe the 
lewes eftecmed more of this inter-didion of eating of 
blood, therefore the Apoftles commanded them abfti- 

Tertttlian'm his Apology for the Chriftians fnoweth 
that they would not eate blood or ftrangled, and that 
the heathen ufed to come to them with bottles of 
blood 3 andtoforcethemtodrinkeofit: by this it ap- 
peared, that the Chriftians in his time abftaincd from 
blood • but Beatm Renamu commenting upon that 
place oiTfrtutitan, notethwcll, that the Chriftians 
were too fupcrftitious in that , Ttym cttra Jcandalum 
ludaernmfttit wfeitia fervare, they were bound onely 
to abftaine from blood , that they might not offend the 
lewes. But 

Why th# Apoftles rena: 
ed this precept, 

Why he commanded the 
Iewesto abftaine from 



maHded abftiaenccfrom 

TettuUUn in Apolog % c*$ , 

, 5 <J 

Exercitations Ceremoni all Command. 6 .Lib. 



ged the Chriftiani 
with drinking of blood. 


Bat B/aniixa the Martyer abftained from blood. 

Thercafonofthiswastfae danger of future fcandal! 
which mightfollew; forthe Chriftians werecharged 
by the Pagans ,that they fpilt the blood of infents,&did 
drinke it; now if (he had not abftaincd from blood ,hovr 
could flic have contcfted with the PaganS- It is not like, 
ly that we drinke the blood of Infants, who abftaine 
from the blood of beafts • the Counccll of Orleance is 
juftly cenfuredior rcnuingthisabftinenccfrom blood, 
as Iudaizing ia this point. 

The conclufion of this is 5 the Lord by degrees trai- 
ned up his people to be mercifully as he forbad then 
to kill the damme fitting upon the yoang ones, fo he 
would not have the fleihofthebeaft eat en that killed a 
man, and hce forbiddetb , to eate thtt which is t$rnt 
of beafts^ Exoi. 22.21. And here he forbiddcth them to 
catc blood. 


'that the J ewes might notjeethe a i\ld in the mothers 
milkejo teach them not to be crutlU 

J ceremoniaU appendix of Command . £. 

Ex9i.21.19. Tb9u(h*lt not [cetb a Kid in tht makers 

APhilofopher in Egypt asked a lew upon a time, 
why the Iewes abftained from S wines flclb, and 
would cane none of that which was hoMento be moj 
wholfome? the lew anfwered him by another questi- 
on; What was the reafon why the Egyptitns had fo 


P{Qt tofeethe a IQdin the mothers milke. 


How tin's precept i$ an 
appendix ofthefixt 

many Hicroglyphickes, andthcP^;/^^^w 3 their c- 
nigmaticall fpecches ? were not thoie Symbolical!, 
and taught them fome other thing? as ignem gladia ne 
fid/as, Pythagoras mfeaning was, that they fliould not 
provoke an angry man 5 fo the precepts of M^ com- 
manding them to abftaine from fuch and fuch beafts 
astracleane, wcrcSyrnbolicall,and implied fome o- 
thcr thing. 

ThisCommandement forbiddeth not mixtures in 
Religion, as aa'appendix**of the fecond Commande- 
rnent but as an appendix of the fixt Commandernent, 
to abftaine from cruelty, as not to take the damme fit- 
ting upon the young ones, and not to muzzle the mouth 
of the Oxethattreadeth out the Corne, 

Yec (hall not lee th a kid in the nvothes milke - 7 this is 

not the meaning of the command, content your felves 

to eate the kid, but take head that yee eatc not the 

: damme alfo; neither is this the meaning of it, ycfhall 

} not eate flefh with milke,as the Chaldee Parapbraft 

Paraphrafethit- neither is this the meaning of it, take 

heed that ye feeth not the kid in the mothers milke, as 

the fuperftitions Iewes expound it at this day* they 

will not feethflefhj and milke in one pot,neithcr will 

they cutbothfkfh and cheefe with one knife; and a- 

rnongft the precepts which they have written of things 

The divers interpmas 
tion of this precept. 

The true meaning of 
this precept, 

lawfully bceaten, they forbid the eating of flefh ,^nd j 
milke together ; but the meaning of the place ilcme^h 
tobethis • yefhallnoreateofa kid or of aLarobe,(tor 
fo the Seventy mandate it) folong as it feckcth the 
damme, for all this time it is as it were but milke; they 
migircfacrifkc it when itwas but eight dayes old, but 
not to eate of it fo long as it w^s fucking. 1 Sam 7.?. 
SamuslUoh a fucking Ldmbe and rffered. 

The Lord forbiddeth alfo,£*W. 2 2.j 1. To eate that 
yvhichrtastQrteLybeaflsi the former Commandement 

t that 



Exercitations CeremoyimU. Command. 6. Lib. I , 

Not to cate that which 
was torne,isa cercmo- 
niall appendix. both of 
the fixr and eight Com: 


Whether the beaft that 
which waitorn«,waj 
the more uncleane* 


that they fhould not fecth a kid in the mothers milke 
was a cercmoniall law belonging to the fixt Coratmn- 
dement , but this Commandemcnt that they fhould not 
eat of that which was torne by beafts was an appendix 
both of the eight, and fixt Commandemcnt, where- 
by he taught them, both to abftaine from blood, and 
from theft* 

Whether fhould thofe words, Levlt. i 5. 1 7. Be read 
cofnUtive} the fonle "which eateth that which dyeth of it 
fe/fe, and is tor fie by beafts ^ or d> ftuncl Hvc\ that whtcb dyeth 
ofitfelfe, or is torne of be a? s. 

Some of the Iewes read the words copulative, thus, if 
it dyeofitfelfe^andbe torne of beafts^ they might not 
cate of it 5 but the true reading is dtfttwclive* tfttdye 
ofitfelfe , or bee torne^ (zsIunitM readcth it) for the law 
faith cxpreflely, r hat that which is torae is uncleane, 
although itdyc not firft ; and then be torne ; and fome 
of the lewes make that more uncleane which is torne 5 
then that which dyeth of it felfe-. one demanded the 
queftion of R, hfeph Gerfrus , why hee writ the Law 
rather upon the skinneof a bcaft that dyed of it iclfc, 
than upon the sUnne of a beafl that was torne * he an- 
fwcred them by this companion, I tell you whercum 
to I liken the beaft that dyeth of it felfe,and that which 
is torne 5 to two malefactors who arc adjudged to dye, 
the one mdefa&or the judge himfclfe killeth, and the 
other the hangman kijtletbj fo they hold, that that 
which dyed of it felfe was not fo uncleane, as that 
which was torne by wild beafts. 

The conclusion of this is, here we may fee the infan- 
cy of the Icwifh Church ,T\henthe Lord forbiddcth 
them to tafte,toucb, or handle, and reftraineth their 
bafcrfenfes, tafting, touching, and handling, Cotof. 
x.21. Even as parents forbi^d their little childrcnto 
touch this, or handle that, where as they forbid them 


£(ot to feet be a i\id in the mothers milke. 


when they come to underftanding, to looke upon evill, 
ortoheareeviU. So under the Gofpell, the prohibiti- 
on is givea chiefely to the no61er fenfes, hearing 
andfeeing , and not fo much to the bafe 
fenfes^touching, and 

t 2 


God d«aletk with the 
lewcsaj fathers dee 
w-th little children, 



Exercitations Ceremoniall.Command.j. Lib 

What is meant by Ba« 
ftard here. 

Commandement VII. 


When a fiaflard might enter into the Congregation 
under the Law. 

A ceremonial! appendix of Command. 7. 

Deut. 23.2. A Baft ardjhaH net enter into the Congrega- 
tion *nt 9 the tenth generation. 

THe Lord forbiddcth here that a Baftard (hould 
enter into the congregation of the Lord, un:o rhe 
tenth generation, there are foure things 10 be conffl 
dered here f Firft, who is called [/W^^r] a Bafhrd 
here- Secondly, What is meant by entering into the 
congregation 5 Thirdly, That this is but a ceremonial 
Law . and Laftly, Ttiat it is not meant of every fort of 

Firft, he is not called Marnier hereof his father were 
an Hebrew, and his mother a Gentile, as the Chal- 
dee Paraphraft taketh it, for then Obcd the fonneof 
Ruth the Mo^bitejfe^ flioald have bcenc a Baftard. 

Secondly , He is not called Mamzer or Spuria*, 
who is borne of a Widdow (as the Hebrewes holdj 
as if an Hebrew had mar ied a captive woman, and had 
lyen with her and fhefcl with chikLand it was in doubt 
whether hce was the child of the iirft husband or 
of the Lift. And fo they hold that David begot Chili 


J. Bo/lard not t& enter into the Congregation , 


Be»fyra t*ter ftoycrhtA 

alphabeto>% % 

db upon Abigail, and that his mother called him Daniel, 
and his father cbiliab, 2 Sam.2,2. and 1 c/;rtf. 3 . 1 . Be- 
caufe hee was incerto fatre-, but this is one of their 
drcames: neither is he called a Baftard, quiexfecuudis 
nuptijs natus eft , as when a man marieth a Widdovv, 
andbegeteth a child upon her her. The lewes are moft 
miftaken in thxs^Ben Syr a in his Proverbes,faith, OchIcs 
tttos abfeonde a muliere vidua ft ne concupi/iaspulcbritudi' 
nem e\m in corde tuoyar* fily e)m^fiij fcortattonu fum .hide 
thine eyes from a VViddow Woman, and be not taken 
with her beauty jfor her children are thechildren of for- 
nicatio. And the fame Ben Sir a at the letter Samecbfaith, 
Scriba ducat virgtnemjt ne ducat earn qua mar it u habuit^ 
nam aqua virginu tibifoli erunt^aqua^ero eius qtu mar hi* 
hduitante /*, alius frtter te haufit^ that is, let aicribe 
mary a Virgin, and let him nor mary her who hath 
had an husband before -and content himfelfe, with the 
waters of his owne cifterne, andnottodrinkeof that 
water, where another hath drawne before him : where 
hcalludethtothephrafeofthc Scripture, which cal- 
leth adultery (lollen waters, Prov.g.ij^ And they put 
water for feed 3 MM». 24.7. So Moab fishis fathers wa- 

But the lewes were much miftaken in this^ for the A- 
poflle faith. iOr.7.37. If her husband be dead, fveid 
at liberty to marry whom fie will, onely m the Lord,Rew. 1 
T/w.5.14. Let the younger IViddorrs mary. Therefore 

Marnier here, iignifieth him , qui ex incerto patre, et 
certa mxtre> nam eft, whofe mother is kno vvne but not 
his father. 

The fecond thing tobeecGnlidered,isthis,whatis 
meant, by, entringn,to the Congregation. 

To enter into the Congregation^ is to beare charge a- 
mongft the people of Gov',andthisis exprefled by go- 
ingout and in before the peple^ Deut.$i % j, /amtoo old to 

x 3 got 

Water put for feed. 

What is recant bv em 
tnng into the Coiig*ea 


To beare charge e*pref 
(ed by dwelling. 

To dwell among the 
peoplc,wbat # 

To enter into the Cons 
gregation, is to enioy all 
the ptiviledg<- $ of the 
people of God ♦ 

Uxerckations Ceremoniafl.Command 7. Lib. 1. 

goe out and in before this people, />, ASt.\i\. AU the time 
that Jefvs mnt out and in amongflm : this is^to have a 
charge over the people, and in this fenfe the Baftard 
might not enter into the Congregation, that is, hee 
might have no charge, nor beare rule amongft the peo- 
ple of God. 

Sometimes to beare charge amongft the "people of 
God isexpreftcd by ^«r#/>;g amongft them, as 1 King. 
3.8. Thyfervant is in the middefi of thy people whom thou 
bajfehofen^ that is , he raigneth amongft them, and 
ruleth them, and (b PfaL 101,2. So to dwell amongft 
the people is to beeeftecmed and to bee in account a- 
mong ft t he m , Gen, 23.10. Efhron dwelt amongft the chil- 
dren ofHctbfhdx is,he was a Ruler and a Prince amongft 
them, aad in this fenfe the baftard might not -dwell a- 
mongftthe people of God. 

Sometimes to dwell among the people, is to dwell 
fafely among diem , fo the Shnmmitijh Woman faid 
to the Prophet when he offered to fpcake to the King 
and to the captaincs for her m I dwell among my people* 2 
Ar/ag.4.13. that is, I dwell fafely among them, and no 
man doth me harme,and in this fenfe a baftard might 
enter into the congregation. 

Againe,to enter into the Congr* 'gat 'ion ix y to enjoy all 
the priviledges that the peopleof God enjoyed, and in 
this fenfe, a Baftard might not enter in the Congrega- 
gatioa. Nthemiah findeth fault with the children of 
Jfrael % becaute they married with the Moahites , and he 
giveth thcreafon, becaufethe i^fmmowte and the M'*- 
Ute.Jhouldnot come into the Congregation {or ever , Nehe. 
1 3. 1. So by the like reafon, the Baftard might not 
eater into the Congregation unto the tenth generation; 
rherforethey might not marry with them, hfh.i^.re 
fbxllntt ctme among the Nations, that is, ye fliall not mar- 
ry with them : there were many other priviledges 


jlBaftardnot to enter into the Congregation. 

which the ifradites enjoyed, whereof the Baftard was 
not capable; the ifraelite had this priviledge to be fet 
at liberty the feventh ycare L So they might not take 
Vfury of an Ifrae/ite, thefe priviledges the Baftard had 

When he is fecluded from the Congregation , here 
it is not meant, that he is fecluded from the worfhip 
of God, but by Congregation here,is meant their civil! 
fociety and meeting,^?. 1 9 ,3 9 . It fhd be determined 
.vWiwbuy iKKMnpin a UwfuS congregation ,that is^in a civill 
meeting ^they were admitted to the Temple, and to the 
worfhrpof God. 

Ztch 9.6. ABaflardfidli 'dweff in AJhdod, therefore it 
may fceme that they might not come to the Temple of 

By BaftdrdhzxQ is meant any vile or wicked man,that 
is not regenerate by the Iced of grace. 

VnU the tenth ge»erat/en,that is ,he fhould never en- 

r, /V^w.13,1, 

This Law was ceremoniall , and when the ceremo- 
nies were in force, it was not meant of all forts of Ba- 

There are three forts of impurity fet downe in the 
Scriptures which defile the children 5 the firft is pecca- 
r«j»/*04f/H» 3 thatis, originall fmne , and all the chil- 
dren of men are equally defiled with this, both thofe 
who are begotten in marriage, and thofe who are be- 
gotten in adultery : the fecond fort of impurity which 
the children doe contract, is legall impurity, and this is 
peccatum agnatum : if the woman had vowed her childe 
to be a pcrpetuall Na^ariutb the Lord,if (lie had drun- 
ken any (lr org dririke after the child was quicke in her 
belly, the defiled the child,and he might not bea 2(jtzs- 
rittx this was but acercmoniall unclcanncfie which 
hindered him, that he might not enter into the Con- 


The Baftard was not 
fecluded from the worr 


A Baftard put for any 
vile perfon. 

Three (Wits of impari- 


Itkpur'ttas< **gnaia» 
(jmjfut4td t 





Impttomenlum canoni- 


No defe&s in a mans per- 
{on,or birth doe hinder 
him from cntring into 
the Congregation under 
the Gofpel. 

Imputed cmclcanneffe 
of two Torts, 

The Lord fometimes 
puniflieth the whorec 
domesof the parents 
upon the children. 

Exercitatlons Ceremoniall Command. 7. Lib, 


grcgation. So if there were defedis in the i rkfts 
birth, pcrfon 5 andmarriage,whichhtndrcd him that he 
might not enter into the Coagregation. Firft, if he had 
been bafely bornc,he might not encer into the Congre- 
gation. So if there were any defedt in his perfon,or ble- 
mifhin hisbody,and the Canon law imitateth that yet, 
and callcth it lmpedimentuCmonicu or irregular ity,cfpe- 
cially if he wanted his left eye, that,they ciWeculum C<t- 
nonit. Thethird was dtfecltiscoriuttj y Ltvit. 21. 7. he 
might not marry [Hbalclab'] a profane woman, fuch a 
one as was repudiat from her husband , or one borne of a 
where \or a widdow^Ezckiel, chapt. 44 , verfes 2 1 7 2 2 . All 
thefe were called [Hhalelah'] profane. And a Prieft 
that married fuch a one, might not enter into the Con. 
grcgation to ferve before the Lord; this was impuri- 
tas agmta that hindered the Prieft. v'nder the Gofpel if 
a man fhould lackc an arme 3 or a lcg 5 he might,notwitl> 
(landing of rhis, enter into the Congregation -, as an 
Eunuch is admitted to ftand before the Lord , Efay 5 6. 
And if the defe£$ of a mans perfon , and of his marri- 
age^doc not hinder him, to ftand before the Lord , fo 
neither doc the defeats of a mans birth 5 although he 
be bafely born,yet he may enter into the congregation. 
The third fort of impuri y which defileth a man y h 
imputed uncleanneffe ; and it is of two forts, either be- 
fore God, or before the Magiftrate. Before God > the 
Lord may vifitethe finnes of the fathers upon the chil 
dren, who are begotten in holy marriage •, much mor< 
may he vifit the fins of the fathers upo the childre whe 
are begotten in whoredom,/ will not ba<vefi:ty upon hti 
children .becau/etbey tretbe children of f»t meat ions \H$j 
2.4. And fo he viiittd the whoredo rocs of If&abclup 
on Joram^ 2 Kings 9.2 2 . But if the children follow no 
the footfteps of their fathers, then the Lord imputetl 
not the finnes of rhc fathers unto the children $ if th< 


J'Bajlardnot to enter tntothe Congregation. 

adulterer repent him of his adultery, then God pardo- 
neth him for his adultery : So he will not lay the fa- 
thers adultery to the childs charge, if he follow not his 
fathers footfteps. 

The fecond fort of imputation is by the Magiftrate, 
for the retraining of whoredome, ih-eufhdt not inhe- 
rit e with us y bcc<tufe thou art the jonne ofajirangt mmw. 
ltd. io. 2. The equity of this Law isjxcaufcthey are 
| not knovvnc to be their fathers children . and if the 
i children of the concubines fucceeded not to their fa- 
| thcrs inheritance, raueh lefTc ftsuld the children of 
the harlots j So they exclude them from bearing any 
civill charge. But this defeft is taken away, firft, by 
their good education, which wafheth away this btet- 
and then they are reabled by the Law, and madecapa- 
blc of -honors. And this fhouldbenomore a blot un- 
to them, than if they wanted a hand or a lcgge 5 and as 
jwcblamenottheftollenfcedewhen it is ibwen, and 
groweth Lp, but thefe who dole the fccde$ fowee 
iliould not blame the child begotten out of marriage (if 
he follow not his fathers fbot-flcps ) but oncly his 
father who begot him. Thclcwesiay in the Talmud^ 
j hat the Prieft excellcth the Levitc; and the Lcvite ex- 
belleth the /faehte^ad the Ifraelite excellcth the lAnm- 
zer$ zndthc Manszer excellcth the Nethinim , and the 
/W/WwtheProfelyte; but they fay if the Prieft be 
unskilfullin the law, and an idioc, andthe Wl&mzer be 
the fon or a fcholler of the wiie ; then he excellcth the 
Prieft : There have been profitable men in the Church 
who were baiely borne, as Lumbar dfir&tim psxd C$rne- 
ftr,who were three bafiards borne of one whore , and 
"Partut Notkw among the ferfun Kings, and Berries* 

When the Lord debarred them to the tenth generaa- 
>a,thisisa ceremoniall Law, aRdnot aMcraJl 3 £>4«i>/4 
he tent fromh Pbarez incefluoufly begotten,vyas King 


How tne Magiftrate 
inay impute the parents 
whoredomes to the 
children . 



Notable men in the 
Cburcn who have been 

This Law is caremonis 

all ; andnuCmoriU» 


Exer citations Ceremonial!. Command. 6 . Lib I , 

What fort of Baftard 
is meant here. 


^DN collegit songre- 


\nljr*cl> andif this were a morall precept, then Gods 
lufticefhouldexcecdehis mercy in the Church, hee 
(howeth mercy to the thoufand generation, but his 
Iu (lice fl oiild extend it fclfe for ever. 
L " is not meant here of every baftard,bu: of him 
•vho isborncofacommon harlot. lephthe was bafely 
borne,and yet lie had,the charge of the people ofGod. 
The Lawyers markethat there arc fbure forts of 
fonncs,firft,forae naturall, and Legitimate, fecondly, 
fome Legitimate,but not naturall ; thirdly, fome nati> 
rall and not legitimate jandfour:hly,fomc neither na- 
turall, nor legitimate. 

Naturall and legitimate are thofe who arc borne in 
holy wedlocke. Secondly, legitimate and not naturall 
arc thofe who are adopted children 5 and fuch the 
lewes called [Afuj)kim~]c$ } JltciiJfaLi'j l \ o.Thirdly, na- 
turall but not legitimate, as thole who are borne of har- 
lots, bur not of common harlots, and fuch arc called 
Nothi^ LafUy, neither naturall nor legitimate, asthofe 
who arc borne of common harlot? ^ fuch a one the Hc- 
brcwes called M*mz,er, and t he Latines call him Sp*- 
riurn't and the Lawicrs call fuch cnildrcn'/tf;^^/, qm 
incertopure feiccri* wttre^ fuch as thofe might not en 
ter into die congregation. 

The ConcluSonotthisiSjChildrenbeare not the re- 
proach of their parents,under :he Gofp^f jtherforc it if 
a vile thing,and an opprobry^to ©bjedt to a man,that h 
is a whores fonne. although ins mother were a whore 
farre more then^when his mother is an honed and chaff 
woman^asS.^/did /> ^;*,i Sam. 20.30.7W haf, 
chofm thefoh of leffe to lhi#; wnconfufien^ t$ the conju 
fun of thy mothers naki dnjje^tlat is. all men hearing ,tha | 
thou loveft a man whom I hate,they will fay-th^tthoi 
art not my (on , but the fon of a whore and a Baftard 
and fo this (hall ue a teproaebbotk to thee and to tfr 
mother. EXERCI f A 

Of the fornication of the ^rtefts Daughter. 



The T riefts Daughter that defiled her 

felfe with fornication^ as to 

be burnt, 

Aceremoniall appendix of Command. 7. 

Levit. 21, Tp. Andifdny Priefis Dtughter defiled her- 
felfe by pkyingthe whore, Jhe frof&neth btr father, 
Jhejball be burnt with fire. 

pHe Pricfts Daughter if flic committed whoredome 

was to be burnt quicke, this the Latines call Vivi- 

comburium. So the King of B*bel t lere.19.13. Caufed 

iroft two adulterous Priefts in the fire, becaufethey lay 

Nth their neighbors wives. She was to be burnt quick, 

becaufe fhe had profaned her father the Prieft. As «$*/'- 

meon^nd Levi made their father flinke before the Sicbe- 

mtes, becaufe of their vile murther, Gap. 34* 30. So 

the priefis Daughter committing whoredome profa- 

neth feinaand tmkech him vile in the eyes of the peo* 

pie. Secondly, flic made the facrifice of the Lord to be 

abhorred. Asthelonnes of E//, lycing with the wo 

men that came to the Tabernacle, made the facrifice of 

the Lord to be abhorred (for the people judged of the 

facrifice by the Prieft • fuch Prieft, fuch facrifice) fo 

whenthe Priefts Daughter committed whoredomCjflie 

made the facrifice ©f the Prieft to be abhorred. 

This finne deferved a learefull punifhmeat, becaufe 
it was committed againft the Lord It fas in type. 

Chnftisfetdowne to us, in the Scriptures, foure 
manner of wayes. Firft 5 Chrism typhu*. Secondly, 

u 2 



WhytkePr lc Asdaugh= 
ttrv*astobc burnt 





Exercitations CeremorJaQ.Command.j. Lib. 1. 

Whether the man thn 
lay with tbcPricfl* 
daus;hter,was omnc 
or not. 

Comidflio 4 ftim a yujd 

Comh*jl$per m**us exit 



Chriflm Myftictts ? Thirdly, Cbyiftte Sacrsmentite . and 
fourthly ^Cbriflwprtprih dittm. When a profane roan 
or woman defile themfelves with whoredome, and 
then doecome to the holy Sacrament, thus they defile 
Chrift Sacramentally. So when* they commit this 
linne.i they offend the Church, the Myfticall Body 
of Chrift, and they take one of his members,and make 
it the member of an Harlor. So when the Priefls 
Daughter committed whoredome, (he finned againl 
Chrift iri type. 

W'heihcr was the man that lay with the Priefts 
Daughter burnt alio, or not ? 

Not, and the Iewes fay, that they killed not two up- 
en one dav,unlefle they were guilty of one and the fclfe 
fame crime, as the adulterer and the adultrefTe were 
both put to dead upon ©ne day 5 but they fay^if one 
had lyen with the Priefts Daughter, he was ftranglcj 
and (he was burnt, and therefore not put to death in 
one day. 

The Iewes aftervrards changed 
and they burnt them ,po wring in bote Leade at their 
mouth, and this is called Combuflioawn*^ and fo Urn- 
than the Paraphraft pnraphrafeth ir this wayes, fhefhaj 
be burnt powring in hote Leade at her mouth 5 and this 
fort of burning they called alfo Ccmhuftiopsr mwui c<e!i y 
that is, as if they were ftricken from the Heavens by 
Gods hand immediately 5 the ground of this punifh. 
menttheyB3adetobethis,bccaufeitisfaid or NadJk^ 
and AbihuftmbuflifuntinammAbusfuu^Qy were burnt 
in their foules jthere was no burning icene in rheir bo- 
dies, but they looked like thofe who were ftricken 
with thunder from the heavens, their cimhes "were not 
burnt , Ltvit. 1 o. 5 . And their bodies were caried forth 
whole and buried ; they looked asiftheyhaddyeda 
naturall death, without any marke in their bodies : not 


this fort of burning, 

Of the fornication oftbe<PrieJ}s daughter: 


Why the'Pricfts laughs 
ter was burnt,and not 
the man that lay with 

How fin n« is exaggera: 
ted both upon the wo- 
mans and mans part. 

unlike unco this punifhment was that kind of death, 
which Sir Roger Mortimer put King Edward the fecond 
to, caufing an bote broach to be put in his fundament, 
that he might feemeto be VAkdjermdnm cceli^ as the 

The Priefts 'Daughter was burnt, and not the man, 
becaufeflic defiled her fathers houfc. Sometimes the 
finne is more exaggerated upon the Womaas part^hen 
upon the mans • fo Tam&rs fault was greater, then Ix- 
^^beca'ufefliekncvvhimto be her father jin Law 5 
but/W^tookeheronclytobe a whore, and not his 
Daughter in law. Sometime againe the finne is exagge- 
rated more upon the mans part than upon the womaas, 
Lvvit. ip. 20 .if an Ifi&elite had lycn with a ftranger that 
was betrothed , he was both to be beaten, and to offer 
afacrifice,thewoman was onely whipr, and offered / 
notafacrifice, becaufefbe was not ar\lfraetitejje, and 
fomtimes the iinne is equall one both their parts 3 asif a 
Priefts fonne had lyen with a Priefts Daughter, then 
they were both to be burnt. 

What ifaMinifters Daughter, now under the Gof- 
pellfhould commit whorcdome,fliOuld i'hebee burnt 
as the Priefts Daughter under the Law ? 

Not^becaufcaMinifter now under the Gofpell is 
not a type of Chrift to come, as the Prieft was under 
the Law ; I giant flic fhould be more fevercly pnnifhed 
then another woman, in refpeel: of Seandall ^ but not 
in this refpeel , as if her father were a type ofChxift; 
fothe breach of the Sabbath tinder the law was punifted 
by death, becaufeitwasapkdgetothem of all chc be- 
nefits which they were to receive in Chrift t o come • 
but the breach of the Sabbath now *is be puni- 
fliedjbecaufc our Sabbath now is net a type of that 
which we are to receive in Chrift to come/ 

Theconclufion of this is,thatthofe who fhould bee 

u 2 mofr 



A M in i ft ers daughter 
now is nnt ro be burnt 
if Hie c ramit w&orez 


*5 ( 

Oxtrcitations CeremoniaH.Command 7. Lib. 

J moft holy, if they become profane, they fhall endure 

The manner how the 
woman (ufpe&cd of 

The Vcile up«n the wo - 
mam head,a token ot 

the greatcft punifhments in Hell fire. 


Ho*to the Ionian JufpeHed of adultery , was tryedby 1 
her jealous Husband. 

J ceremonial! appendix of Command, 7. 

Ttym. 5.12. If any tntm wife go? afidt % and commit a 
trefp&ffe again ft bim y and a man lie with her carnaU 
ly % and it be clcpt clofe, (?c. 

""p He Lord bearing with the infirmity of the jealous 
-*■ Iewcs, fettethdowne this try all , that the woman 
who was fufpe&ed of adultery, fhould be tryed after 
this manner. The husband brought her before the 
Prieft, and the Prieft brought her before the Lord, and 
he charged her with an oath , that fhefhouldconfeffe, if 
(lie were guilty ; then he tooke holy water , and mixed 
itwiththeduftoftheSanfluaryjaadfetit before her, 
and faid - The Lord make thee a curfc and an oath 
among thy people, when he maketh thy thigh to rot, 
and thy belly to 1 well: and after chat fhe had drunke 
the bitter w<:ter, if fhe was guilty, then this curfe ligh* 
ted upon her; but ifihe was not guilty, then ftie was 
free and conceived feed. 

Firft, when her husband fufpedled her , he brought 

her before the Prieft, and her head was uncovered; her 

Veilewasatokenof Juljedtion to her husband, and 

therefore fhe flood bareheaded, as not bdng under her 

J husband,for io is the Scripture phrafe,K*ap. 7. 2. 


The trial! of a woman fuj]>e£led y (src t 

f 5* 

The Pricft wrote thefccurfcs in a bookc , and then 
blottf d them out with the bitter water , Thou writefl 
bitter things againfl me > lob, 13. 26. This was a bitter 
writingthat was written againft the woman , and fhee 
was to drink ir in tvater,even as the Ifraelites dranke the 
golden Calfe,being beaten to powder,which was their 
bitter (inne. 

She dranke the bitter waters here, Becaufe fallen iva- 
trrswerefaeetto her^Prcv. 9,17. Sinne is fweet in the 
beginning,but fowrc in the end, andchiefely this finnc 
of adultery, The lippes of the whore drop as An honey 
cmbe^ And her mcuih is [moot her than cjle , but her end u 
bttter MWcrfnerreed^Frw. 5.4, Againe,fhc dranke thefc 
waters out of an earthen veflel,bccaufe (he dranke wine 
before in a golden Cup of whoredonaes. Laftly , flic 
dranke the waters that were mixed with the duft >in the 
fioore of the Tabernacle, becaufefhedefpifed the Ta- 
bernacle of the Lord, therefore now fhc harh no part 
of ir, but onely the Serpents portion, to drinke the duft 

Herthighdidrotif fliewas guilty . the part of the 
body whereby a man finneth , that is puniflied com- 
monly. As^£/£/<wwaspunifhcdby his h'aire. 2m- 
r/andC**£*ftricken through the belly , and here the 
adultrouswomansthighrottcth > and her telly fwcl- 
Icthj and DawWalludtthto this curfe, p/al. iqjr. 18. 
Let carfing come into hu bowels like r uter. 

his ftrange to fee how God beareth fo much With 
the man here . Firft, when he is married, if he did fcf-. 
peft that he h.^d not married a Virgin ,. then the tokens 
of her virginity were to be brought before him. Se- 
codly,if he agreed not with bis wifr,he was ro givel c r 
the bil ©f divorcement,but fhc might not give it to him. 
Thirdly , if he fufpe&ed her of adultery , flic was to 
drinke the bitter waters, but not he, if fhc fufpetfed 
him. If 

The Prieft wrote ihe 
carfe* in a bo«Jte« 

Why the woman vrat 
madctodrinkvthe bit' 
tcr waters. 

WW fhedran' eir.4n 

,;v hy irixed ^iththe 
duit of the San&ttary. 

That part cf tFefeody 
wherewithal! a man 

finocthjis cemmonly 

God bcaceth with man 
iu many things. 



Exercitations Ceremoniall Command. J -Lib. i 

The woman tV was 
innocent became fruits 
tuIl,although before 
ban en. 




Whether was this con;: 
cepti m of the woman, 
a miracle. 

Secundum C 
Pr&ter ) nMurdtn. 
Supra £ 


God worketh not con- 
trary tc nature. 

The Lord referveth 
fiurc keyes to himjdft. 

If die woman was innocent, then fhe incurred no 
danger by drinking rhe bitter water 5 butiffhe had been 
barren before, then (eminxbatfemen^z did give feed, 
it is not rightly tranflatcd ,1)1? (hall conceive Iced. 

Whether was this her conception ( being barren be- 
fore ) a miracle jOr not ? 

When God,who is the Author of Nature contra&eth 
Nature,or inlargeth it ; it is not a miracle, although 
itbc a great workc of God ; when God blefied the ie- 
venthyeare,fo that it brought forth for three yearcs, 
it was a great workc, but it was not a miracle; it was 
onely an inlarging of Nature. God worketh **<puV#rj 
vsrsf ^V/y,^*?uV/^but he worketh nevcr ? dvVfvow* God 
worketh xj^>W, according to Nature, when he maketh 
a man fee ordinarily ; fo he worketh.^ ?J w,befidcs 
Nature 3 when he made Stevmscyeto fee to the third 
Heaven, Afiq. But when he made the blind to fee, 
this was i5»«f ftW. When a yong woman conceiveth 
and beareth a child , this is according to Nature ; but 
when Sarah bare a lonne, After that // cerfedto be with 
her after the manner of rromen, Gen. 18.11. This was 
J^fuW, befides nature- but when the Virgin M-*ry 
bare a fonne> this was -^^ &*?, above Nature. 

She (ball bring forth children, the Lord is he that 
giveth children to the barren, Ur Ji. 27. JntU fcrvethe 
houfe of ltd* , and the houfe $f Ifrnei with the feed of 
mtn. The paraphraft of /erufa/em, in tjf0.3o.-4. fctteth 
downe foure keyes^th firft is^cUvufeecwadiMii adapt- 
w»i/»rw,thekey of fertility to open thewombe, and 
jterilitAik ad occlndehdum , of barrennede tofhut the 
w ombe,to» 3 o. 2 2. Coa ? ememlred Kahet, and opened 
her wombe. Secondly ^favisp^vU.Dcu 2S.12.The herd 
(balhfen tmto thee kk ^"dtreafures , the heavens to give 
raineuntothe Lax A in due feajen, Therhird is, cUvis ft* 
taJhrnyihc key of feeding,?/*/; 145. The* openefi tbtne 


Of the TeomanfufteEledof adultery . 


The woman givsthfeed 
in generation. 


hand^andfatiifefltbe defire of "every living thing. And the 
fourth is, cUviifcpulchri, the key of thegrave^E^^. 
1 2 . ^/?d I 'Jbsli ope ft your graves. 

She (hall give iced , the woman givcth feed in the 
generation as well as the man- it fhould not be tranf- 
lated, Sifemeneonceferitaut jufceperis^ for that is con- 
trary to the nature of the a# ive conjugation hlphil^ and 
it is oftentimes fpoken in the Scriptures of trees and 
herbes , fementare femcn^ which cannot be tranflated 
fufcipere femen* So/i/ir^.ii.ii. Sarah received (irength^ 
h< k£o£o>,y\v <m*?vAl&i yiJ«e^cA» 3 is ViOifnfcepiofed )*&&) or 
thecaftingoutof the feed; as when the Husbandman 
cafteth the feed into the ground ,that is sW 7*jSoA$ amr/ual& 3 
the cafting out of the feed. The SyrUcke paraphrafc 
doth not paraphrafe it rightly , utfufcepent aut concepe- 
ritfemen^ that fhe might conceive feed. 

The Amhaptifls deny that Iefus Chrift tockeflefh of 
the Virgin Mary but that he paffed through her, as 
water doth thorow a golden Pipe; and their chiefe 
reafonis.becaufe as they fay, Women give no feed in 
generation , but this Text fheweth the contrary. So Le- 
vit.i a. 2- And i^Chrift had not taken flefli of the Vir- 
gin Mary^ he had never been our Goel y but as our neere 
kinfeman,hc has redeemed us from eternall damna- 

Laftly obferve, as this bitter water made the guilty 
womans thigh to rot, fo it maketh her that is innocent 
toconceive. Sothe Word of- God, whichis thefavour 
of death unto death to the wicked, is the favour of life 
unto life to thegodly. 

Theconclufionof this is,C?#ifitidcth-out & punifheth 
all finne, but efpecially adultery, He mS \udgctvomen 
tb'tbrtaktwedbcke^ AndhefbiU beafwift 
mtoefeagAinft *d*liercrs^M*U.$. 

x I EXER. 

The errourof the Anas 

the bitter water. 



Exer citations CeremoniaU. Command.%. Lib I , , 

Sjcrifedgc «©mcaredto 
a fitare. 

Commandement. VIII. 


Of devouring of holy things. 

^cercmoniall appendix of Command. 8. 

Frw. 20.25. * ** * f nAre f $r a min t9 devour that 
which is hfify, and after Vowes to make inquiry % 

ITu a fnare for x a man te devour holy things^ fnare is fee 
isatrapetocatch, /<?r«5. ^6. W hen 'the fowler lay- 
erh his fnare,he fcattereth fome Corne about it to draw 
the Birds to it 5 then the fnare catcheth the Birds, and 
laftlythefowlerdeftroycth them, when Sacrilegious 
men meddle with holy things to devour them, they fee 
fome hope of gaine there which alkreth them, but 
there is a fnare laid fecrctly to catch them, and then 
rhe Lord who taketh them, juftly deftroyeth thesn 
for meddling with holy things. 

There was never one that medled with tkofe holy 
things, to devour them , or turne them to their" 
owne private ufe and commodity, but it was a fnare to 
him: leboiakim tooke the Cedar out of the houfc of 
God, and feiled his owne Windowes with it, and 
panted it with Vermilion that it fhould not be knowne 
to be the feiling of the houfe *of God, but fee what 
judgements befell to him, quia commifcuit fe cum ift* 
** J*#,becaulc he meddled with that Cedar t & turned k 
to his own? ufe, the Lord faith, They Jhall not lament 
for him, he /ball be buried with the hurt all of an Afcdrawue 


The /'udgementi of God 
upon thole who have 
dcYQur«d hoi) things. 

»% J*B±!»iimm Cjm\ 

Of devouring ofbelj things. 


**d cajl forth bepndthe gates of lerufaltm^ /ere. 12.19. 
And fee what judgements befell to Nebuchadnez&er 
becaufe he robbed the Temple? and to Beljhaz&er be- 
caufed hee dranke in the Vcflelsof the Houfe of the 
Lord ? And what befell Sbtfhak King of Egypt , and 
to crajfus for robbing of the Tcrpple of the Lord 1 
All thefe doe let us fee what a fhare it is to devour holy 
chings, Abmelech when he burnt the houfe of Baal Be- 
r//*ibcTdol,hisfnare catched him quickely, becaufe 
he mcdlcd with the houfe of Baal which he tooketo be 
agr,d, heewas killed by a Woman with a piece of a 
Milftone, ludg 9.53. How dangerous a thing is it then 
totob the houfe of the living God: ? Dzmj/i&jthc Ty- 
rant,after he had robbed the Temple of Apolh^ and fin- 
ding a good goale of wind, as he returned home, he 
jeftingly faid, O how doth facrilege pkafe the Gods ! 
But here the Lord faith, // u a fare to devour that vehich 
is holy. When the Heathen were facrificing, there 
came an Eagle to the Altar and caught a peece of the 
facrificefi om it,but a coale did cltave ro the flefh,which 
flie carrying into her neft ,burnt her neft,her yong ones, 
and fhe hardly efcapedher felfe- itiseafiefor any to 
apply this, who is not a mocker as pionyfius was. 

Soitwasafnareto the fonnes of £//, to take that 
part of the Sacrifice which belonged not to them 5 fo 
it was a fnare tothofeinthedayesof Malachy. >V\ ho 
wuh-held the tithes from the heufc of God, andfo to 
the Priefts who changed and alienated their Portions, 
Eztk 48.14. Andfo to thofe who delayed to pay their 

SotheHcbrewesfay,thattotranfgre{Tein the holy 
things,is facriledge,as if they did eate thetithe of their 
Corfte aad Wine within their owne gates, Deu.i 2, 17. 
So if they did worke with their fir ft borne bullocke, or 
fhearc their firft borne (hcc^c,Deut.i$. 19. All thefe 

x % were 


in holy things. 


« 5 « 

Exercitations Ceremonial Command. 8 . Lib . i . 


-)#y dittfct-Tt, 
- » 
cum punclo in dextro>et 

Hfcty decim&n* cum 

punftoiafiniftro cornu. 


^7? vrlis. 

were devourcrsot holy things, and the Prophet allu. 
deth to this, lere.i . J . ijrael was holineffe to the Lord y and 
the fir ft fruits o{ his increafe^Uthat devour himjhal offend y 
eviU (ball come upon them faith the L*rd. The Hcbrewe? 
fay thacrithes arctic hedgeof a mans riches,, and they 
{aygnajhr with the point in corxu dextr-c fignifieth ditc- 
fcertjto grow rich and'm finiflro % decimas pettier e 7 to pay 
the tithes, h*c duo vnopnnUo dirimuntur. 

To devour holy things , avaritious and greedy men, 
are like the horfe lcech,who hath two Daughters which 
cry continually, give, give, but moft of all they are 
defirous to devour holy things, andtoeat of the for- 
bidden tree, the Iewcs fay that every Child in Ifiad 
knew his owne portion, there were fomcthings where- 
of both the Prieft^his lonncs and.-daughters might eate }> 
as the wave breaft, and heave fhaulder. £^//.i 0.14, 
There were Qther things which the Prieft and his fons 
might eate of, but not his daughters, As the finne offe- 
ring, whereof none of the blood came within the Tabernacle 
of the Congregation to reconcile with all, Levti.6.i$. and 
there were other things which the Prieft might eate,but 
neither his fonne nor his daughter mig^teate of them, 
as the meatoffering that remained of the offering of the 
Lord , wade by fire , Levit. 10.12, for it was eaten be- 
fidethe Altar. When men become vnfatiable, and luft 
as the /frae/ites did at the graves ofconcupifcence,then 
nothing wiUco.Tent them untilhhey have Gods por- 
tion alio ^ wh? n the father and the mother came before 
the. lucjgo in ifcael, and complained that their fon was 
\_Zolel\ a vile p: i fon, a drunkard, and a glutton, Dut. 2 1. 
20. Then the lodges ordained that he (hould be ftoned 
to death} bat when God the Father and the Church 
their Mother, due cornplaine of thofe devourers of 
holy things, whaj fearefull Iudgements muft tbty un- 


Of devouring of holy thngs. 


Tin forme of the leww 
vow of *l£ t 

Ank after Voms to make inquiry ,that is, after that thou 
haft vowed a Vow to feeke how thou mayeft illudc or 
difanullit: thelcwesfaidofold, that vowes were the 
hedge ofthefii ft fruites, and tithes the hedge of their 
riches • they (aid that vowes were the hedge of the firft 
fruites, becaufc when a man had vowed, his vow 
would bind him to performeit, but thefe thought not 
that their vsw was fkch a hedge, when they fought to 
difannull it. 

When they vowed of old,they faid after this maner , 
myeftimatienbeuponmefitty Shekels, or the efti- 
mationofthis man, be upon me fifty fliekels, this was 
the forme of their vow r according to this David faith, 
My Vmcs art upon me, TfaL 56.12. then they were 
bcundtopay their vowes, and if they refufed to pay, 
then they might takeapawne or pledge of them, and 
force them to pay them. as juft debt, and this was 
called the money 0/ the Joules ejlimation. iKing 12.4. 
When they laid, the eftiraation of this man be upon 
me, they meant, I am willing to pay tbat 3 which (uch a 
man may be valued aether efore when they made fach a 
vow,they might not enquire after it. 

Thus God would not fuffer his name to beabufed. 
Ecclef^i)^ } y Be not raff* yvtth thy ninth, and let mt 
thine heart he hafty to utter any thing before God 5 for Cod 
is in Heaven, and thou upn Earth, there fen let thy words 
he few. When thou votve/t a vow unto God, deferre not to 
pay it, for hee hath nople&fure in focles 5 pay that 'which 
tht/u meft\ better it is that thou (foulae/i not von>, than 
that thokfhouldejl <vow, and not pay. Andjf fo bee, that 
the Lora will have a man that hath but given his word 
for hisneighbour,not to give fleepe to his eyes, nor 
(lumber to his eye Lids, untillhehave delivered him. 
felfe, As the Roe from the hand of the hunter, and as a bird 
f rom the hand of the fowler , Prov.6, i,2 9 3.4.Muchmore 

x 5 when 

They oaigfct force them 
to pay their vomi. 

Better not t© vow,tnaa 
to vow and net per- 


Extrciutions Ceremmiafl. 

Lib. i. 

Gael give the i/vves 

!" helptsfor their fudge- 
men tt ,raciao J tea and 

when he hath b$un i bisfoule mtb a bend, Num. 30. 4, 5 . 
will he have himtopcrformc his vowes, and not to 
enquire after them. 


Of the Je^es Thylafieries. 

jfceremoniall appendix for keeping of all the Cent- 

Afrfti.i 5.38. SptAkenntothe chi/drtn*flfrael,Andbid 
them tbdt they nuke fringes np9n the borders of their 
garments , &C. 

THe Lord fitting himfelfe to the nonage and infan. 
cy of the lewes Church,he gave them helpes jfirft 
for their judgement, fecondly, for their affe6Hons,and 
thirdly, for their memory. 

Firft , he gave them hclpes for their judgement, 
for as we, when we have a dull Scholler, borrow com- 
parifons from fenfiblc things to teach him; fo the Lord 
fct fcnfible figures and types before the lewes .to teach 

Seeoadly , he helped their affe&ions by Muficke 5 and 
thirdly he helped their memories bythofe Phyladeb 
ries or f ringes,which he commanded them to put upon 
the borders of their garments, Df/tf, 2 2.1 1\ Ex$d t i^9 t 
And itfhAHbef$r&figneuntothee % t>f,Qnihine hwd y And 
for a memeridtt, between e thine eyesjehn is,thc Phy lade* 
ry fhall be a figne unco thee upon th y hand , and a nae* 
moriall bctweene thine eyes, and a fignct upon thine 
hearty thofe things which wc account of we carry them 



as they were written in our hands fifay. 49. j 6. Beheld 
1 have graven theevpon thepalmesofmyne kands y Prov. 
7.3. Bind them upon thy fingers , write them upon the Ta- 
ble of thine hearty Jayunt* wsfdome thon art my fifter> and 
call underflandingthykhficoman^hs they carried,of old, 
the names of thofe whom they loved , in rings , and 
bracelets ;fo he willeth him tocary the Law of God 
graven 5 as it were his deareft Sifter 5 or like a Phy lattery 
upon his hand. 

The garment which the Iewes wore, was a fide coate 
like the garments which the eaftern people do weare at 
this day, and it was called Cejuth^ Deut.22.2 1. Befides 
this,they had another garment which they called Mt- 
g^/7, along Cloake without fleeves : Thirdly ,they had 
a Garment called Talitb which was ve^ufiperier^ an 
upper Garment ufed by the moft of them when they 

Their firft Garment called Cefuth was parted below, 
which made the Iburc wings of it , two before and two 
behind,fo their upper Garment called Talitb was made 
like the coate of a Lacky or footboy, divided in two 

Thofe fringes which they were commanded to put 
upon the borders of their Garments, and the wings ©f 
them y are called Gtdilim rhrceds woven together, that 
iSjthreedswhichrtmaine hanging dowae like fmall 
haires, after the coate was woven, /v^/w.13.38. And 
then they had their Tephilim^thtir Phyla&eries, and 
the Phyla&erics were put upon their heads, and upon 
their armes, and thofe which were called T^it&ith were 
put upon their cloathes, and the pofts ef their doorcs • 
he commanded them to weare thofe fringes, and Phy- 
Udcrics.toputthem in remembrance to kcepe the law 
oft he Lord .and to diftinguiffi the lew from the hea- 
then 5 and they fay y three things diftiaguifhed the lew 



r~nD3 Tegummtim 
H'jflfl ? allium, 

ft* vt3 wfti* villefa* 

* T 

Pallium Judxit peculi- 

ntVna i»/?^ 

£■"■)¥*£ penicuiafm f- 

lorum textus' 

Why the Iewes >V©* • . 




Exercitat'wHS Ceremonial. 


The Tewtfs abtifcd their 

CD* Y*BD \dtriv4M 
a^B® apponerc, tt 
nona^fo% orate, ut 
quicUm v*lunt. 

from the heathen, their Sabbath , their circumcifton, 
and their Phyla&eries. 

Tbey abufed thofe fringesand Phyla&cries, firft in- 
larging them and making them vk^t^uata, Chrift bla* 
med them not for wearingPhyla&eries,but for making 
them too broad. Againe,they nbufed them, making 
them helpes onely for their prayers, and they derived 
Tephi/imaPhyh&erieztPatallerare) whereas it fhould 
be derived from 3 [7*/W] &ppomre\ Taphat fignifieth 
AihAfionemvdcon\unhionem l and the feventy translate 
it cLfihivTct, Immobilu , they were not thea <mr>*w*\fa*.> 
helpes to prayer,as the Iewes fuperftitioafly imagined, 
but helpes to put them is remembrance to kef pe the 
Law, and from this fuperftition it came, that Eiijha de- 
lighted ftillto were T&liyth his uppcrGarmet with the 
wings, therefore they called him Elifht with the wings, 
and his fupcrftitious prayers they called them his gol- 
den wings,and R.Eleaur the fon of lofepb faid, whofoe- 
ver had Phyla&ci ics upon his head, and upon his armc 
and fringes upon his Garment, and a marke upon his 
doore,all thefe would keepc hira from flnning, as it is 
written ,a threefold cord is not quickly broken. Ecclef. 
4.12. After this they became morcimpious in abufing 
them , making them remedies againft Witchcraft, 
j\*Zn»eM, c$mr*f*fcin*thwes $ thofe Phyla&eries Vayto 
called Prtbitt or Brefos, hence commeth the word britft 
which is Sauns figne to fave men from danger. 



27* curfe ofhim that hanged on t he tree. 


A judiciall and eeremos 

was banged u>Her tl;e 
Law,wassc a led for 
b each of al] .fee Coro- 


/ ceremoniall appendix for the breach of all the 

Veut. 21.23, Cur fed be he that hangcth upon a tree. 
'"PHereare two parts in this punifhment , a judiciall 
* par^and a ceiemoniall. The judiciall is this, to 
put the malcfatfor to death 5 the ceremonial! part is 
this, to haag him upon a tree, but not to fuffer him to 
hang all night, for then he defileth the Land. 

VYhen the adulterer is commanded to be put to 
deatr^the judiciall part of the Law , had but icfptdt 
to the breach of one Commandcmcnt , to wit, the le- 
venth- but when the Law commanded to hang up (he 
makfa&or upon a tree, then the malefa&or is accoun- 
ted accurfed, bccaufc he hath broken the whole Com- 
mandemrnts : Therefore tke Apoftie addcth y Cnr/ed 
is every one that centinuith net in all things hub are wr/t 
ten^mdDeut.ij.26. Curjed be he that cwjirmcth net all 
the words oftlmlaw to doe -hem , that is, who bath not 
continued in them to doe them, H^.S.p, Itre.yi^. 
This tranfgrciCon of the law is called the quarrell of his 
covenant jhaz bringeth on the vengeance of God ^Levit. 
26.25. And 1 bring afford upon you that jh all avenge the 
quarrelhfmy covenant ^0 lere. 5 o, 28. 

We arc naturally acci rfed for breaking of all the Co- 
mandmets 5 & Chrift by imputatio was really accurfed 
tor tht breach of all the Commandements, fo was the 
makfa6tor ry pically accurfed,being a ty pe of Chrift. 

Nomakfa^or was a type of Chrift but he that was 
hanged. Secondly, none hanged out ©f ludea^ the 
forme of their drah made them accurfed, but onely 
the finne it ieife ; as when Hamans fonnes were 
hanged upon a gallo wes $ thirdly, whatfoever forme of 
hanging upon a tree they ufed in /udea, it made 
y them 

Tie malefa&or typical- 
ly accuried. 

No X* alefa&or was a 
type ©f Chrift,feut he 
who was hanged in 


Exer citations Ceremonial!. Command. 8 . Lib. 

N© death made a man 

a c cur fed, but hanging 


;— I3>p? Crux, piti- 

balum a C)pJ trigtrt 


Why the theefe was not 

to hang all night. 

rhcmaccurfcd, whether they were hanged upon one 
tree • as SahIs Tonnes were ; cr upon a crofle tree, 
which forme the Romanes brought in amongft them, 
the Iewes called Zckepbah^ and the Greekes called 
Mfriuv lignum gemtnum. Fourthly; they might not 
differ them to hang all night upon the tree becaufe 
it defiled the land-, theChaldeeParaphraftgiveth this 
to be the rea(on,why they fhoiild not be fuffred to hang 
all night upon the tree, becaufe man was made to the 
Image of God, and as it i$a difhoaor for a Prince to 
fee his Image mifregarded ; lo the Lord would not 
have man to hang, all night upon a tree, becaufe he was 
made to his I mage ; but the text giveth this reafon that 
hcfhouldaothangall night, left he defile the Land, 12. And Icjh. 10.2 6. it was not for the honor 
of the party hanged, that hee was cur downe before 
nighr, but that the Land might not be defiled, and in 
deteftation of this death , they tooke the tree upon 
which the malefactor was hanged , and buried it with 
him 5 and the Iewes addc that they did not hang him 
upon a growing tree, left they fhould have fpared the 
growing tree, and not cut it downe,and buried it with 

he malcfa&or. 

•It may be asked how DdviJaiuled the young men to 
kill Rechab^and Benah who killed Ijhbofetbjznd to hang 
up their armes and legges over the poole in Hebron, 2 
Sdm.q. 1 2 . feeing the malefactor was to be cut downe 
before the funne fet ? 

The bodies of the malefa&ors might not hang all 
night, but they were to be taken downe and buried 
before the Simncfet ; but the legges and hands of thofe 
raalefadiors were fet up there, to teach others to ab- 
ftaine from crucll raurther. 

Fiftly, they were accurfed who hung upon a tree ra- 
ther than upon any other thing, becaufe Adam finned 
eating the fruit of the forbidden tree. Laft- 

The tree buried with 
the Malefa&or. 


Why BaVtd fet up the 
Ieg» and amies of JScu4b 
and Rechtb . 

Of hanging upon the tree. 

l6 ? I 

Laftly, obfcrvc that no forme *f mans death, now 
makcth him accurfed, for all forts of death now arc a- 
like, providing that he die penitently ; it is the dying 
in fmneonely thatmaketh a man accurfed now, it is 
not the forme of the death that maketh a man accur- 

There were three things which did accompany him, 
who was hanged upon a tree,firft fhame,f econdly paine, 
and thirdly a curfe. 

Firft, it was a mod ignominious and a fhamefull 
death, Num. 2 5. 4. Tike the Princes and bang them up 
^f*/^9#»,thatis,publickly; the 5*1*0/7 tranflatc it, 
paradigmatize them , and make open fpedtacles ot 
fhamc, and SuiA** faith, when any dyed an infortu- 
nate death, they putacroffeuponhis grave, and Pit 
me reporteth, that the Romans fet up certaine CroflTes 
where upon they did hang thofc dogges which gave no 
i warning when the Gaules did fcalethecapiroll; they 
j counted this fort of death, a dogges death, theie fore 
Seneca called \ifapem inf&mem , and others called it 
lignum inf celt x, and becaufe it was fuch an infamous 
kind of death, therefore the Chriftian Eixiperous chan 
gcd, Crucem in fur cam, in honor of Chrift ^ becaufe he 
was hanged upon the Croffe they would have it no 
more ufed 5 and Cicer* faid, it was an hainous thing to 
bind a Citizen of Rome, a villanietofcourgehim; 
and in a manner parricide to kill him ; what fhall it be 
then to hang him upon a erode ? 

This death ofthecroffe was a mod painefull death, 
P/4/.22.14. All my tenet are out of joint > in the Hebrew 
iti$H//ty>W»arefundred, this was butthe ouifide of 
the paine . but if we fliali confidcr what was the paine 
and griefe upon his foule, then we may fay, was there 
ever griefe like unto his gricfe, Lament. \ % 1 1. 

Laftly, the death of the Croffe was a moft curfed 
_^ y 2 death. 

Aiiforti of deaths now 
are aUue. 

The death of the Cr«ffe 

an ignominious death* 

omnia ojfa mca HI 5 

- T 

feparavit difuinxit, 


Exercitations CeremojnalL Lib . i . 


dcath 5 VVhcnthelcwcscbicdtous, asthcgreatcft 
opprobry^thac we worfhip Clirift crucified who dyed 
fuch a curfed death; we fliould rojoyce in this, and 
count it our grea.eft happineiTc, that he was made 
a curie for us hanging upon -a tree, for his lifting up 
upon the Croflc draweth many to him. loh. 3.14, And 
Bcr/9/trJ faid well, NenfigeAt <vtderc ferfentem ftndtn. 
tminligno, fivjsvidercrcgcm tn [olio refidentem^ let 
usobfervehowthetheefebelcivcdinChnft when hec 
was hanging upon the Crofle, if Efay bdeived he faw 
the Lord fitting upon a throne, Efay. 6, 1, If M-tfes be- 
leived he faw the Lord in aflame, £^.3.2. If the 
three Difciples bcleived they faw bim betwixt Mofes 
and Elits^ and his face fhined, MAttb.ij. but the theefe 
faw him hanging upon a tree, and betwixt two thecves, 
and not betwixt two Prophets, he law him not fitting 
upon his throne, but hanging upon the Crofle, and yet 

The conclufion of this is,Meffed is he that heareth the 
Word of God, and doth it. Luc. 11,20. 


Of the J ernes Logtcallhelpes for the 

under/landing of the ceremo- 


TTRom the excellency ofthe caufe, they gathered 
A excellency ofthe eflfed ; Bezd/eeUnd AholUb v* 

- the 
xellency ofthe eflfed ; Bezd/eeUnd AholUb were 
extraordinarily gifted to worke all manner of worke in 
the Tabernacle,£*ttg.3i. 2 .andthe women who fpunne 
the Curtaiaes ofthe Tabernacle were wife hearrcd 
women, Exod.$ 5.25. Therefore the Tabernacle was a 
. moft 

Of the J ewes Logicall helpes. 


I moft excellent worke. So the curious Artificers of 
Tyrus wrought in the Tern pie. therefore it was an ex- 
cellent worke> God himfelfc was, Hart hi fiU a ban fa- 
ns , or Sfhbotb hafibbeth^ caufa ctufarum. 

The mater nil caufe of the holieft of all was gold^ the 
Holy place, the Vefiels of it Gold and Silver • and in 
the outer Court, the inftruments ferving for it were of 
BralTe,there were none of the inftruments which ferved 
in the Tabernacle made of iron; the materiall caufe of 
the moftof the Temple was ofthe Cedar oiLibanm^ 
and therefore the Temple is called Lebanon ^ Zacb. 1 1 . 
1. And this they called Sibbah Hemtrith. 

The formall caufe of the Tabernacle was that which 
the Lord fhtwcdto Mcfes in the mount, fo that ofthe 
Temple which was fhewne to David \ and this they cal- 
led StbbahTzuritb. , 

The finall caufe wss, that the Lord might be wor- 
(biped there, and this they called Sibbah fachlith. 

From the effeds, this they called Me/ubbabh 5 no- 
thing that fermented might be inafacrificc, therefore 
heney is foi bidden in afacrifice^becauft kfcrmenteth, 
Exam. 2. that which was uncleane defiled , fo that 
which came of an uncleane thing defiled 5 therefore 
they gathered, that there coulei bee no filkein the 
Tabernacle, becaufe it came of an uncleane worme, 
Bjffm was that fine linnenoffjy/t/, and not that which 
vi ee call iilke, and "jrj//»/w»wasthewooll ofthe tree 
which we call Gotten, and not filke! So they lay the 
Elephants tooth or lvory ? none of it was in the Taber- 
nacle, becaufe the Elephant was an uncleane beaft, yet 
Sohmons throne was made of it, 

Subjettum [Nojheh'] they fay that Canaan was more 
holy than ©ther lands; therefore they who dyed out 
ofCanaan^dyedin $ p&Buied land^ Amos j. 17. Againc, 
in Canaan townes were more holy than the reft of the 

y 3 land . 

caufa prima. 

'cm fa caufarum. 
The roateriall catjfe ©f 
the Temple* 


caufa materially 

nn-ij r-pp 

Caufa formalk, 

rvwn ruo 

T • 

Caufa finalu. 
22lDDab efeclis. 



Bvercitations CeremoniaB. 



>tfltPJ Adlunttim. 


land ; for they put the Lepers out of their Cities , and 
they buried not their dead in them. Then lcrnfdcm 
was more holy than the walled townes, for they eate 
the light holy things there, and the fecond tithe within 
the wals of it ; then the chel or raropire was holier 
than that, for no Heathen,or he that was defiled by the 
dcad,raight enter withia that. Then the womens Court 
holier than that, for none that was wafhed from their 
uncleanneflc, might come there before the Sunne fet, 
Levit.i^.6. The Court ofmen holier than that, for 
none that brought his offering for attonement, though 
otherwifehe was not cleane, might come there, Levit. 
12.6,7. and 14. 9,10. ThcPriefts Coun was holier 
than that, for no ifraclite might cemc there fave in the 
timeoftheir'neceiTities, forimpofing of hands or for 
attonement: betwixt the Porch and the Altar was holi- 
er than that, for sonethatwere blemifhed, or bare- 
headed, mightcome there The Temple holier than 
betwixt the Porch and the Altar, none came there but 
hcthathadhis hands and his feet wafhen. And the 
Holieft of all \vas more holy than that, for none might 
enter in there^except the High Prieft once in the yeare. 
A£)u»5tum, [Nafh»~] Example , Levit. 1 $, verfe 5 5, 
the leprefie amongftthe Iewes was knowne by the 
colour of the f cab, if it was blac kc,then it was dry, and 
he was whole •, if it was a/ba-fuhrufa^ white 5 rcddifli, 
he was to befhut up for feven dayes. If it was [adam* 
damljubrufa , more tending to red ,than he was /hut 
up other kven dayes ; and when it was rnfd i very red,- 
then he was (hut our of the Campe • and the Do<5tors 
of the Iewes expreffe thefe divers colours of the lepro- 
fie after this manner 5 If we fhalltakea cup of milke, 
and put foure drops of blood in it, then it fhall be album 
fubrufum % fomewhat reddifh, that is, inclining more to 
white than red • if we fhall put eight drops of blood in 


Of the J ewes Logical! belpes* 


sirgumtntnm vel 7)cci- 
(i pari. 

ir, it (hall bee [nbrufum^ inclining more to red than 
white, but if we {hallputfixteeneintait,thaait fhall 
be rufum , altogether red. Example*. Abad)ux>tfit, 
Concha , the Lavcr in the Taberraacle , was vnBum, 
fednon finftum^ it was annoy nted, but it was not cal- 
led holy. The Tabernacle was vnftum &fanBum , fed 
nonfantltfcam, it was both annoy nted and holy 9 but it 
fanftified not other things. Bat the Altar was vn^ium, 
fintfum 5 & fanSificans , it was both annoynted, 
holy , and fan&ified other things that came upon 

Decifio apart \\Gezarah fhavah'] the Altar was a place 
of refuge in the Temple, therefore it was the place of 
refuge in the Wilderneffe. EAW/.21.I4. Example?, 
no Mamzer might enter into the Congregation of the 
Lord • therefore Hy bru^ that which was begotten of 
a Goat and an Ewe might not be offered to G©d in a 
facrifice. Example 3, Jake off thy (hooes ^for the place 
where thou ftandeji is holy^ Exod. 3. 5. Therefore the 
Priefts behoved to ftand barefooted before the 

AfimiiiJ^ Ca\ot7g\ as he who wafheth his hands, and 
keepeth an unclcane thing ftill in his hard, is {till un- 
cleane • fo he who confeffeth his finnes and keepeth 
one, is ftill uncleane. Example 2, as the body without 
the ibule 3 is dead 3 fo is the facrifice that is offered with- 
out devotion. 

Decifio a graviaa leve 3 [Getyrah h homer vemikkal^ 
from the more to the lefie. Example, if the hornes of 
the Altar did not fhelter the Highprieft who had 
killed a man willingly 3 farrelefTc did it proted anyo- 
therman. Example 2. Leviuq* ii.ifxhc afhes of the 
red Cow that was burnt, was to be carried forth into 
acleane place, much more fhouldtheCow be burnt 
aad carried into a clcane place. 

tOtVZ afimili. 


de cifio agrav i ad leve. 


Exercitations QeremoniaU. 



V t 

7)cciftoalcvi ddeji- 

diver fan contrarium. 
NTS nP33 

Egrediensfdr&s Scortum 
Msretrix vom. 

•* -• - . r « 

^^wo adfignatumw 1 
diftio relativa 

Decifio a iev't ad di/fcile i [jSezarah mikkalvebbmer] 
fromtheleftetothe more. Example, if no blemifh 
mightbeinthefacrifice, farrelefle in the Prieft. Ex- 
ample, if the Badger skinne , which was the outward 
covering of the Tabernacle, behoved to be of a cleane 
bead:, much more the inner Curtaiaes. Exam.y If 
the Priefts daughter was to be burnt for whoorcdome s 
much more the Priefts fonne: if an inferior Priefts 
fonnc for fornication, much more the fonnes of E//,for 
adultery 5 ifihe for lying with a man at home, much 
more they for lying with women in the Temple. 

A contrary* £ Hephecb"] ftolne waters are fweete, fro, 
9*\y. therefore they gave her who was fupeftcdof 
adultery, bitter waters to drinke, Exxm.i. Hahitatio 
domui dividit fpclitjhxx. is, the good Woman who kec- 
peth herfelfe at home ; therefore, Niphkath bara, egrA 
diensfdYM^ the Chaldeecalletha whore. 

Afigno adjignatum^Millah Mitzarcpketb'] Exam. No 
fort of fowles were offered by tkem to the Lord, but 
Turtle Doves, and young pigeons; the Turtle Dove 
had but one mate, and theyong pigeon had none,there- 
fore God will have of his Church her firft love, and 
onely love, Exam.i. Leprotic was a filthy difafca- 
mongft them, and the Lepers were fecluded out of the 
Campe,fignifying that vile finners fhould be fecluded 
out of the Church, and they fay, that fome of Mis 
pofterity for the (bedding of blood were ftrucken with 
Leprefie, fo Fzua for his facriledge ftrucken with 
Leprotic. Gehtzi for Simony ftrucken with Leprofie, 
Miriam for railing ftrucken ^virh Leprofie. Exam.$. 
Lev 'it, 1 1. 2.3 26. Whatfoeverdiviciethtbe hoofe^andis 
cloven feoted^ cbevpeth the Cud that ye ma) est* there arc 
three properties fct downe here to know a cleane beaft, 
Firft,to divide the hoofe.Secondly,to divide the hoofe 
in moe,this is Cd\hdfinderefijfuram vnguUrumfht dog 


FloW to mderftand the ceremonies rfMbfes La^> 


<jivideththehoofc,but dividcth ic not in two, Dcut. 
14.6. he dividcth not prcfcftly, becaufe he divider h 
not in rive, Levit 1 1 2 6, shtfbarg fhculd be tranflaccd 
in two parts^and P draft* is (imply 10 divide. 


Hon? to underftand the Jlgnification of 
the ceremonies ofMoJes 


T He fignification of the ceremonies in genrrallwas 
to diftinguifh the cleane from thcuncleane, the 
Icwes from the Gentiles^this application Cod himfelfe 
makcthj when hee let downc the ffiecte to Peter > 

In applying of the cereraonies,wemay raakean ap- 
plication of tne in gencrall, but we on .or make a par- 
ticular application of every one ofi .htm. Example, the 
round footed bcafts reprefent the cftatr of the perfed 
in glory. They that part the hoofe in two, fignificthc 
mijdleeftate of the Church, whichisamidft: betwixt 
the Triumphant Church , aad the world- and thofc 
who part the hoofe in many partitions, doe fignificthe 
world ^ but here we muft not make a particular appli 
cation ot'every one of thefe; this was the fault of the 
lewes, they lay, the Camell fignified the Babylonian 
Empire $ the Coney figniftcd the Grtcian Empire, the 
Hare the Meies , and the Hogge i\\zEcL$mitt:s£>x the 
Romaneses they call them 5 this was alfb the fault of 
forne of the ancient, who iludied to make a particular 
application of every one of thefe ccremonies.Example, 
ye (hall eate fifli with finnes.but not Ecles s ye fhall eatc 
fifli with finncs, their finncs fignified faith aad hope, the 

2 Eele 

JJB># efi dfaiden in 

duos parte f * 

ti~*-&eft divider e in 

p.UiC prates. 

The fault of tfce lewes 
in applying (he cere- 

I -TO 

Exercitattons Ceremoniatl. 

Lib. i. 

Ceremonies in the old 

Teftamcnr arc applied 
in the Mew three rvayes. 

earion to fee made from 
the Old Teftament to 
the new,but where the 
Spirit of God tath made 

Eeie having no finncs fignified worldlings, who are al- 
wayes grubbling in the earth b but in thofc wc reft mud 
in the gencrall fi^nification. 

Ceremonies of the Old Teftament , are applycd by 
the Apoftks in the New Tc (lament diverfly, either al- 
legorically, trapologically, or anagogically j they are 
applyedallegoricalfy .when the thing fpoken of in the 
old Tcftament,fignifieth fomthing in thenewTcftamet; 
they are applyed tropologically ; when they are appli- 
ed to fignifie our nxanners,and when they inferre fomc 
mo rail duty 5 and they are applied anagogically, when 
the thin* below here, tisnifieth the eftate and conditi- 
on of the life to come. 

Wc are not to make an allegorical! application of 
any thing in the old Teftament to the Church in the 
new,but where the holy Ghoft hath made it,Example, 
C74/4/.4.2 5. Hagar, and Sara in the old Teftament are 
applied allegorically to the new coveant, and they are 
h\di*vwxw> or zstheSyrUckt hath it, to be at peace 
together, or agree together : Hag&r^ her fonne Ijmael, 
and the Law, and lerufalem below here, and her chil-, 
drcnareall^wj"- Sara againe, the freewoman, her 
fonne Jftac> the new covenant, lerufalem which is from 
above and her children arc rvsw^but they are <irrwt %i, 
to Hagar and her children. 

Pfal.^0,6. Mine care haft theuboareh, but Heb.iQ^. 
Abodie baft thou prepared for me • it is commonly hoi- 
den, that this is an allegoricall application. applied to 
Chrift, taken from the Soaring oi the fervants care un- 
der the Law 5 but if it had beene an allufion to that 
forme under the Law, why would the Apoftle then 
who was molt skilfullin application of the ceremo- 
nies fet itdowncthus; thou haft prepared a body for 
me. And David faith, P/a/^0.6. Thou ball boared mint 
eares* Whereas the right eare of the fer vane was onely 



Of the abrogation of the ceremoniall La*to. 


Of the abrogation of the Ceremoniall 

HpHE Lcviticall ceremonies are confidcred three 
-* wayes; firft, with Christ; Secondly , without 
Chrift. and thirdly, againft Chrift ; In the firft cftate 
they were weake Elements and could bring nothing to 
perfe&ion,>\. And therefore they were to be 
abolifticd,andthe Gofpel was to come in the place of 
them. Heb. 7. 19. The Law made nothing peffe8> but 
the bringing in of abetter hope did , by the wbitb we draw 
near* te God* 

Firft , Lex tigttut , the Law is given. Secondly, 
Subrcgatur 9 yvhcn fomethings are added to the firft Law . 
Thirdly, Obrogatur, when fomething is changed in the 
firft Law. Fourthly, derogatur when fomething is taken 
from it. Fifty, Abr$gatur % when it is altogether aboli 
flied and taken away. 

When the ceremoniall Law was given, there was 
nothing lubrogate or put to it, neither was it obroga* 
ted, changed in parr, neither was it derogate d, any 
thing taken from it, but fully abrogated, and thertbre 
the Apoftlc faith, imt<rAy»y*, yjeflov® , ihvtt&M Superin- 
du&aejljpes melier^ the new covenant was not brought 
in upon the old,that they might bebothjoyned in one. 
but the old was firft abrogated, and the new brought 
in, in tie place of it. 

Againe,thc Apoftlc faith,/* My haft thou prepared far 
me, as if he would fay thou haft made choife of no fa. 
crifices,thou wouldft not have them ,for thou tookeft no 
delight in them, thy delight was in the moft excellent 
z 2 thing 

The cere m onies conff- 
deted three wajej. 


i*tt>rog a tur. 

abrogate r. 

The ceremonial h* was 
was not changed iff 
part, but altogether abo- 

Gods chief* delight w*t 
not in facrifices under 
the Law. 

l T 

Exercitations Ceremonial!. 




Three erroari c oncer* 
ccrning Cfexift, 

tiling and nor in the bafeft, I Sam. 15. 22. Hath the 
Lord as great delight in burnt off things anA in facrifices as 
in obeying} behold to obey is better then facr't fie e. 

Theieceremonies had three fpeciall ufes when they 
were in force, firft to hdpe the Icwes infancy , but 
the Church under Chrift comming to mans ag-, thefe 
ceremonies have no ufe now , many things become 
a child which are unfecmely in a man. 

Seconuly, thefc ceremonies fcrved for fignificati* 
os: when we have the fruit, there is no ufe of the blof 
fome ; fo when Chrift is come, there is no ufe of the 

Thirdly, thefe ceremonies ferved to make a parti- 
tion well betwixt the Iewes and the Gentiles, but this 
partition wall is now broken djwne, and there is one 
fheef heard and enefheepfeld % lob. 10. 16. and therefore 
this nfeceafeth now. 

Secondly, the ceremonies are confldered- without 
Chrift, when the Apoftles did beare with the weake 
Iewesforawhile. And in this eftate they were beg. 
gerly elements. Sc&tua obferveth the peri- 
ode of circamciiion a the firft period was from the in- 
flitutionoifit untill the time that Chrift was baptized- 
thenic was Neceffariaet utilis : the fecond period was 
from the Baptifine of Chrift, untill the promulgation 
of the Gofpel!, Gee teach aH TfytMns, Blitzing them[ 
Matth.2%. 1 <?. In this period it was Vtiln fid n*» necefi 
faria^ Profitable but not neceffary: the third period 
from the promulgation of the Gofpcll untill the de- 
ftruflionofthe Temple 5 it was Luita in this period, 
Sednonvtilis: The fourth period was from the deftru. 
Ctkm of the Temple, or rather fromtheCounccllof 
the Apoftk^even unto this time, then it was altoge- 
ther llUcm. 

In this eftate when the ceremonies were Licit j fed 



Of the J ewes Logical! belpes. 

l 7i 

*$n vtUk , they did beare with the weake Iewes at Icru- 
falew r but not at Antioch, who would have added the 
ceremonies tothe GofpclL P*#/circumcifed Timothy, 
Aci.i6. 3. bearing with the weake lewes , but hee 
would no wayes beare with the malicious Iewes 5 
therefore hee would not Circumcifc Titm^ left hee 
fbould ftrcngthen them in their obftinacy, Galatb. 


The ceremonies being dead 

and Chrift come ; how 
cowld Cornelius Prayers and almes bee acceptable to 
God, feeing he waited for Chrift to come? 

There are three forts of error concerning Chrift, 
the fir ft was error temper is , the fecond was error conditi- 
ons , and the third was error perfont* 

Error tempor is, was twofold, either of fitnple igno- 
rance, or of affecled ignorance $ Ample ignorance as 
I i that of Cornelius, and for this caufe Peter was fent te> 
: teach him that Chrift was come, and therefore his 
error was pardonable affedted ignorance is that igno- 
rance of the Iewes who will not know nor beleeve that 
Chrift is come, although the truth bee evidently de- 
monftratcd unt© them. 

Error coniiiionu 3 was that in the Apoftles, who tooke 
iChrifls Kingdometobea Worldly Kingdome at the 
fir ft, Aft, 1 4 <S. When wilt thou rejl ore the Kingdom* to If- 
}ael> This error was a dangerous error, but yet was 
pardoned becaufe as yet the holy Ghoftwas not come 
downe upon them: the third was error per/on*, and this 
was when they tooke falfechrifts for the true Chrift, 
M4tt6.24.24. And this error was alwayes damnable. 

Whether may thefe law es which are mixly ceremo- 
nially kept now under the Gofpcl or not ? 

Where the grou&d of the law is ceremonial!, and 
the Iudiciall 3 but an appendix of it, it no wayes may 
be kept. Example, this is a ceremonialUaw^r/W/jitf 
2 3 that 






Exercitations Ceremoniatl. 


Whether Lawei wixtly 

ccrcmoniall 4oe bind. 

A threefold ufc of the 
cercmoniall Law. 

thAthmqethubont trce> the ccrcmoniall partis, that 
heisaccurfedthathangethupona tree, wee muft not 
thinke thathce is accurfcd now who hanged upon a 
tree, therefore that law is quite abolifhed ; theludi- 
ciail part is this,that he (hall not hang all night upon thic 
tree, and this law bindes not Chriftians now,becaufe 
it is an appendix of this ceremoniall Law; but where 
the ground of the Law is Iudiciall, and the ceremony 
but an appendix of it, then the Iudieiall law may be 
obferved, atlcafttheequitieof it. Example, Cities of 
refuge were appointed as a Iudiciall Law, tofavethe 
mankiller from the revenger of the blood- there was 
a ceremony annexed to this Law, that they fhouldftay 
within the City of refuge untill the death of the High- 
prieft, this was but an appendix of the judiciall Law, 
therefore the Law may (land ..that Cities of refuge bee 
kept , or at leaft the equity of it, that thofe who cafu« 
ally kill,bc not flaine. 

What, ifaChriftian now fliould keepc any of the' 
ceremonies commanded in the Law ? 

There is a three fold ufe of the ceremonies ^AiMcri** 
lu^formtliS) fymixttu vfu* ,a materially formally and 
a mixed ufe, 

^Aateridis^ as if a man fliould abffaine from eating 
of fwines flefh onely 3 becaufe it were unwholfome, he 
Iudaizeth not in this cafe •, but if hrcfhouldabfhine 
from fvvines fie(h as a meat uncleane, and forbidden 
intheLaw, then he fhould formally kcepe the cere- 
mony,, andtruely Iudaizc;the mixtufeis this,whcn£ 
Chriftianborrowethlcwifla ceremonies to any ufe in 
the Chriftian Church. 

^4arkehow the ApofHes in their pra&ife renounced 
the ceremonies of the Law . firft the Apoftlcs kept 
the Chriftian Sabbath after Chrifts Refurreftion , and 
not the Iewifh Sabbath, therefore they renounced the 

ceremonies . 

Of the abrogation of the ceremoniall Law, 


ceremonies; and the Apoftle willeth xhecmmtbnns 
to keepe the Paflcovcr all the dayes of their life, in ho- 
liacfft. and retrained it not to fome few dayes , as the 

But when the dayes of the Pcntecoft were fulfilled, 
AclriA.i Cor. 1 6. Here Paul reckoneth according to 
the Icwifh Pentccoft, 

When he fpeaketh of their Penrccoft here 3 and when 
he fayes th£ dayes of their faft were expired,^^?.27.5>. 
(the Iewcs ar the day of expiation had a great faft) Paul 
doth not I udaizehcre,but onely markeduhefc farad- 
vill ufe, to know the time of the yeare which was moft 
knowne to the Iewes, when Paul, A3 .ij. i^.callcth 
Areopagus Mars ftreet, none will tbinkc that Paul wor- 
shipped Marshcre^bm he ufeth onely this name as a 
|name of dift initio to know this ftreet fro other ftreetsj' 
;fo when he fayes that he fayled in afhipthathadthc 
badge of Cajtor and Pollux^Atl. 28,11. vvc mult not 
rhinkcheworfliippedC^randP^///**, but bee ufeth 
them onely as names of diftin&ion 5 to put a difference 
betwixt this fbip and other fhips-, lb when Paul ufeth 
the name of the Pcntecoft , and the name of the faft, 
A3. %. and 27. 5). he u fed them onely as names fordi- 
;ftin&ionsfake>andnotforany Icwifh obfcrvat!on,and 
when Paul pra&ifcd any of thefe cercmonies^hc pradli- 
fed them not for the ceremonies themfc-Ivcs, but for 
the weake Iewcs fake. Example, When he did /have 
his head in Cenchrea the PorttowncinCV;/fff£. Ad, 
18.18. this was not according to the Law altogether, 
for if he bad done it according to the taw, hcihould 
have gone to IcrufaUm and there have caft the haire of 
his Nazarits vow under the Altar and burnt it • after 
the death of Chrift, none of the Apoflles ever went 
tothebrafen Altar againeto facrifice, but onely they 
pra&ifed fome of the meaner ceremonies bearing 
with the weake Iewcs. How 



Ptvlv&d the tames ©f 

the Icwesfcaihfor di* 

Paul did net frave hh 
head according to the 

, 7 6 

Exercitathw Ceremoniati. 



The cereaioniesin the 
third efbite are againft 

Theerrourofthe Icwes 
in preferring the Cere- 
monies to Chrift. 


How could thcfc ceremonies be hinderances from 
Chrift/eeia^they were types of him to come? 

Chrift faith/*£ \6 .7 Jf 1 goe not Amy jhe Comforter 
yJitf^/ftfw^Chriftsbodi/y prefence amongft the A- 
poftlcs hindered his fpirituall prefence auiongft them- 
if the bodily prefence of Chrift hindered thecomming 
of the Spirit unto tbem,how much more did thefe ce- 
remonies under the Law hinder the fight of his Incar- 
nation,and obfeure his glory amongft them. 

In the third cftatc thefe ceremonies were againft 
Chrift 3 in this eftatethe Apoftle callethit,r ^nfcifion^xA 
not circumcifion^ Phil.^.i. In the third eftatethe Icw?s 
preferred the fhadow to the body , the bones to the 
marrow 3 and the letter to the Ipirit 5 they preferre the 
fhadow to the body , the ceremonies to Chrift, the 
bones to the marrow, becaufe they content thcmfclves 
onely with the outward figures and types , and fecke 
not for the thing fignified, and fo they have the killifll 
letter, butnot thequickningfpirit: and therefore Saint 
Hitrcmc compareth them well now to dogges who ge_t 
cnely the bones tognaw 5 but they gee none of che mar- 
row,or that hidden Manna.Iefus Chriftto their faluati- 

The conclusion of this is, it was a great benefit to 
learning , when the obfeure Hieroglyphicke^in Egypt 
were changed into letters, and the da rke and myfticall 
writings of Plate were changed by Arijfotle jnto a cle-rc 
and plaine forme of writing: It is a far re greater bene- 
fit^when the Lord hath changed thefe darke figures and 
ftiadowes 3 into the clearc light-of the Gofpcl. 



How to make ufe of the Ce- 
remonies of the Law in 

opening of a Text,and redu- 
cing them to pradiife. 

Of the TS[otc$ thereby jiayon and hispofterity 

lozrz difcernedto be called to the 


Nnrn. 17.1. And the Lord flake unto Mtfes, faying^ 
fpeakc unto the children oflfrael^ and take every 
one of them 4 rod y ejrc. 

Hen C$r&h and his complices 
murmured againft x^iaron^ and 
contended with him for the 
Priefthood, (as we may fee in the 
Chapter preceding,) the Lord 
commanded every one ©f the firfl: 
borne of the tribes to bring a rod 
ohim, that by this new miracle (caufing Aarons rod 
o bloflorae) he might end this controvcrfie,and con- 
Srme Aaron tkc more in the Priefthood. 

a Secondly, 

1 7 8 How to make ufe of the ceremonies of the Law , 

The Prince of the tribe 
represented th« whole 


How the tribes are rec • 
konedin the Scripture, 

*t03t> Tvihus. 


Secondly, hee commanded that the names of the 
Princes of the tribes fhould be written upon the rods, 
and the reafon,was becaufe the Prince reprefemed the 
whole tribe •, fo the Prince being repelled from the 
Pricfthood„the whole tribe was repelled. 

Write thou every mans mine upon bis rffd. Aaron had 
not written upon his rod the Tribe of Levi, but the 
nameof^ww, . and fo the reft of the Princes. Another 
reafon wherfore the names were written upon the rods 
of the Princes, was becaufe the Princes of the tribes 
were their firft borne, and therefore they might fcemc 
toclaimerightto the Priefthood; every mans name 
was written upon hisrod,. and ^wname was writ- 
ten upon his "rod, becaufe he was the firft borne of Lt* 
irf, for the firft borne of Levi was Cokith^nd he begot 
Amram M and Antrim begot Airon^ who was elder than 
his brother Mofes. 

How were the Tribes reckoned in the Scriptures. 

Whe a matter is in hand which cocerneth the whole 
pcople,then Levi is reckoned amongft the reft, as in 
the matter of blefling and curfing, Veut.27. S° in 
fctting upthe twelve ftones at Iordan\ and upon Aarom 
hreaftplatc,f o here when the qaeftion is to which ofthe 
Tribes the Priefthood belonged 5 but when the matter 
is concerning civill things, then Levi is excluded as jn 
the divifionof the land, and then the tribe qx ioftfh\% 
divided into t wo [Ephraim^ and Manajfcs ? ?LX\Ab there 
arc twelve Tribes. 

Every Tribe muft lay their rod before the Lord, afid 
have their name written upon ir, and from hence it 
came afterwards that the Tribes were called Shebhu 
becaufe they carried rods before thera,and their names 
written in them,and therefore Bacufasis put for Tr/trw. 
Nam. 1.4. 1 6.2<5. Ujb, 20.1Q. 

^nwtookenot his brother Mofes rod which was 



Of the blojfoming of Jar oris <l{od. 


the rod of God, by which he wrought lo many mira- 
cles, for the reft of the Tribes would have excepted 
againft that rod, becaufeitwas the rod of God- but 
it was a commoti rod like the reft of therods 5 that 
they might take no exception againft h. 
The rod of Aaron for the houfe of Levi was budded. 
God thinkesnot every man fit for this -holy calling, 
■ he makethchoifehere of Aarons rod amongfi all the 
reft, and r^aketh it to bud 9 Nomantakeththishonmr 
unto himfelfe^but he that is called, as was Aw on. Heb. 5, 4. 
Y\tft,m man taketh this honor, that is, ought to take it; 
Secondly, /*#*//, that is, ufurpeth it at his owne hand, 
as he that taketh thefwordfailtdye with the /word, Matth. 
26.55. That is, he that takes it having no calling. So 
thou full net take the name ofthe Lord thy God in vaine^ 
Exod, 20.7. thatis 5 ufurpe it^having no calling to take 
itup» Thirdly, this honor ^ the Priefthopd was an ho- 
norable calling, and therefore every bafe fellow fhould 
not ufurpc it ; any was fit enough ,y ea the bafeft of the 
people, if he could but conferatc a ram, to bee a Pricfl: 
fufficient for leroboim, 1 King, 12.31, but the Lord 

, wculd have none to take upon him this honorable cai- 
ling,but thofe whom he feparated for it, and were called 
as was Aaron 5 if any man might challenge this preroga- 
tive, might not the King J but fee what VzzAa got for 

; attempting this, 2 Chro. 26.i9.Sc Saul for facrificing be- 
fore J^/^/came,thou that canft not (hew that the Lord 
hath made thy rod to bud,meddle not with this calling, 
for then feme maike of Gods wrath may light upon 

The rod of Aaron was budded* 
This miracle was not fo much to confirme Aa~ 
ron,zs to convince his gainftanders ; the Lord fayes, 
Bring Aarons Rod hacke againe to bee kept for a to- 

ken againft the Rebels 

As the Rodde 
aa 2 



Why Adron toot, e not 
his brothers rod. 


God thin&eth not every 
man fit for the Calling 
of the Miniftery, 

What it is t* take this 


mirae'etvas to con- 
vince the enemies of 


Miracles doe not beget 
faitfijbut confinnc it. 


Whatfbrt of people de- 
fired miracles* 



Hon? to make ufe of the ceremonies of the Law. 

for a teftinaony againfl: the rebels, foit budded fora 
teftimony againft thern^ the ApoOle, icor. 14. 22, 
faith of tongues, that they arc i®rfignes,notto thera 
that belecve , but to them that belceve not ; fo are 
miracles forthemoft part ordained for thofe that are 
unbeleevers, or for thofe who had a fmall meafure of 
faith in the beginning of the GofpelL fee what fort 
have becne moll defirous of miracles, thofe who had 
no faith; firft, the Devill, he cryed for a miracle, 
that ftones might be turned into bread, MiMb.4.3. Se- 
condly, the rich glutton in hell, he would have'one 
fent from the dead to tell his brethren, Luc. 1 6. ^oMofe s 
and the Prophets would not ferve the turne^ fothc 
misbcleeviag Nafyrits would have had a fignefrom 
Chrift^and tbelewcs would have feene miracles, fA&t % 
1 2.3P, And Herod hoped to have feene fome miracle 
of Chrift, Luci^S. All thefe,becaufe they had not 
faith,cryed for miracles ; When Paul healed the father 
of Tubltus the Confull of a fever,hc healed him by a 
miracle, and made him prefently to arife,y*#.28.8, 
but he healed not Timothy that way, but feeraed rather 
to play the Phyfitian to hina, bidding him drinkc no 
longer water, but wine 5 1 Tim. 5. 23. What was the 
reafon of this ? Timothy beleeved, therefore he needed 
not a miracle, but the father of Publim beleeved not, 
he was an infidell as yet, therefore a miracle was more 
neceffary forj|him; many men cry for miracles, but 
that argues infidelity in them 5 but if thoa didft be- 
leeve, thouneededft noneofthe.fe,they ferve but for 
infidels, but they ferve nothing to beget faith ; the 
thecfe faid, if thou wilt comedowne from the Croffe, 
and fave thy (t\tc and us,then I wil belecve in thce,L*r . 
23. ?p. B«tifthc death ofChrift will not workc faith 
in the,if thou fhouldft fee miracles both in heaven and 
earth, they will never convert thee. 


Of the bloffoming ofMrons 7\W, 


What is the rcafon that God.confirmes not now mens 
callings by miracles ? 

Becaufe now religion hath taken roote 5 at the firft 
when the Law, and the Gofpell were "planted, they 
were confirmed by miraclcs,but when they ©ncetooke 
roote,he withdrew thefe miracles. A gardner when he 
tranfplateth a tree out of one ground to another,before 
r he tree take roote, he I etteth ftayes to it, he pourcth 
water at the roote of it dayly 5 but when it once taketh 
roote ,he ceafeth to water it,and pulleth away the ftayes 
that he fet to uphold it, aad fuffereth it to grow with 
the ordinary influence of the heavens - 5 fo a Chirurgian 
when a legge is broken, he bindeth it up 5 but after the 
bones be faftened, he taketh away thefe helps fr©m it 5 
(o the Lord in planting of Religen , he put to thefe 
helpes of miracles as ftayes to uphold it, but when it 
is once confirmed and taftened, he taketh away thefe 
helpes. , 

What fort of miracle was this,when «^*r */w rod did 

TheSchoolemenmarke that there are three forts of 
miracles. Firft^miracles in the higheft degree. Second- 
ly, miracles in tfeefecond degree-, and thirdly, mira- 
cles in the loweft degree. 

Miracles in the higheft degree they make to be thefe, 
wherein nature never had a hand,as for the funne to goc 
make to be thefe, when nature had once an hand in 
them, but when they are once decayed nature can 
never reftore them againe ; nature bringetb forth a man 
feeing, butwhepheis once blind, nature can never 
make him to fee againe ; but when he is reftoredto his 
fight againe, this is a miracle in the fecond degree; A 
miracle in the third degree, they make to bee this; 
when nature in time could doe fuch a thing, but nature 
; a a 3 upon 

Why Qod confirmftli 
not mens calling by 



Anf - 
Tkm*c*ntr* gtmitla. 

Three fem ®f miracles. 

Why Corsh and Dathan 
contended for the 

182 How to ifutke ufe of the ceremonies of the LslTo. 

y ; — ■ — 

upon a fodain cannot doc this, and when it is done up- 
on a fodaine, it is a miracle in the third degree; they 
give the example of this in Peters mother in law, when 
Chrift upon a fadaine cured her of a Feaver , natur£ in 
time might have cured her of this Feaver, but becaufe 
flie was cured of this Feaver upena fodaihe , it was a 
miracle in the third degree. Now what fort offtiira- 
cle was this, when this Almond rod budded ? and 
brought forth upon a fodaihe, it was a miracle in the 
fccons(degree,foran Almoad tree will Taring foorth 
Almonds by nature, but being once cut up , it cannot 
bring forth Almonds againe, then it was a miracle ia 
the fecond degree, for nature could never have 'made 
this rod v to bring forth Almonds. 

Balkan and Abiram contended for th£Priefthood 5 be- 
caufe they were of the pofterky of Ruben the eldeft 
brother,and Corah thought that it belonged to him, be- 
caufe he was the eldeft fonne of Levi , as Adontjab con- 
tended with Salomon for the kingdome , becaule he was 
the eldeft fonne of D#vid % Dathan and Abiram conten- 
ded for the Pricfthood,becaufe they came of Reuben. 

Learne then that lineall fucceilion is not alwayes the 
lawfull fucceffiofl.thpfc were lineally defcended of Ru~ 
ben>yzt this lineall fucceiTion failed , for Ruben loft his 
dignity byinceft,the Church of Rome now hath a linej 
all fuccelfion from the ancient Roman Church, but by 
their fpirituall whoredomes and adulteries , they have 
loft their fucceifion- scarabeus , or the dunghill- flye, 
/feragg'd up6 a time that he was moi e excellent than the 
Bee, becaufe he was defcended of the horfe ; but how 
was he defcended of the horfe * he was onely bred of 
the dung of the horfe : fo the Church of Rome that now 
is, is but come of the excrements of the old Roman 
Cburch & optimi vinipefsimum acetnm • when t lie con- 
tention was betwixt Salomon and Adonijab^bout the 


Lineallfuceefsion not 
alwayes the Lawful! 



Of the bloffommg ofMrons <l(od. 

l8 3 

kingdomeof//r*<r/; Adoxi/ab had fianding for him A- 
btithar the Pricft ; and Salomon had (landing for him, 
Zadck the Prieft,both of them werc.Priefts,ancfJborh of 
them had the holy oyle., but who had the right, whe- 
ther he that was anointed by Zadok, or he that was an- 
oynted by Abiathar ? he that was anoynted by Zadok 
hadthcright,becaufchchadiw£4/*the Prophet upon 
his fide. No fucceffion is the right fucceflion , ajthough 
they have bothjrieft aad the holy oy le , if they have 
not Nathanupon their fide- Salomon had the right fuc- 
ceffion, becaufe he had it by Nathan. And fo Aaron 
here had the Lord upon his fide , and therefore the 
Priefthood belonged to him. 

Hechufed the Almond rod, becaufe it fiourifhed firft; 
The Lord liketh thefe to be his Minifters,vvho begin to 
bloifome from their youth, this was excellently typed 
i&Jeremiah^capA. What fee ft thou Jeremiah > I fee an 
Almond rod $ This figured Jeremiahs calling, a^theAl. 
rnond rod blottbmcd fatty to feremzah was called from 
his infancy • and as the Almond tree flourished firft, 
fotbc Lord was to bring his judgements quickely : up- 
on that people which he pronounced by Jeremiah. So 
he chofe Samuel from his infancy , and lehn the Btpifl 
from achilde, and lb Timothy and Athanafim\ he likes 
QOt thefe autumnafestrboreSiZS Jttdecalterh thcni^ verf. 
iz, which begunne not toblofiome till the latter end 
of Harveft, and then to enter to the Miniftery • 
happy arethey who can fay wkh the Charch, emnes 
fr tt ft w fer v&vi tibi^C ant q.\i % I have referved all my 
fruits to thee, of my infancy and middle age,and old 
age, and have dedicated my ielfe ftill for this calling, it 
isapittytofeethofethathavebin debofhcdanddifTo- 
lute men,to be thruft into this holy calling , a cafhecrd ' 

Miniftersfhouldbe trais: 
ned up frnm their youth. 




fouldier, a bankrupt 

Merchant, or a fallen Cour- 



How to make ufe of the ceremonies of the Ldw. 

The falfe Prophets were 
afcamed of their vifio». 



Theeftatcofthe - 
Cfaurehis happyfwhen 
thf y hav,c good men te 

faceted in the M iniftry. 



When the Lord caufed the uncle ane fpirit to paflc 
outoftheland ? £4^. 13. then thofe who had no calling 
to be Prophets, were afhmtcd of their vifion, and of 
their rough govvne which they wore to deceive the 
people (becaufe the Prophets of God wore a hairy 
*Gowne)thcy confefle then that they were not Pro- 
phcts,but they were husbandmen, and taught to keepc 
Cattell from their youth ; it were to be wifoed , that 
thofe who have net a calling to this holy fun&ion, 
would renounce it, and fay, 1 was not taught from my 
youth,and trained up to this holy calling, but to be a 
fouldicr , a Merchant, &c. and therefore I will re- 
nounce it. 

The Almond rod brought forth buds,blotfbmes,and 
ripe Almonds Theblo{fomingof>*4rw rod was to 
confirmc Aaren^ as the Vine branches which budded 
and brought forth bloflbmcs, was to confirmc the 
Butler in his office,C?^; this was declared to 
leremiab^ a Priefts fonne,/<rr. 1.11,12. and the coatinu- 
ance of the Priefthood, with thofe who fhould fprout 
andgrowoutofhim,£^^.i7.44children are called 
buds, /#£ 30.12. 

The Church is in a happy eftate when fhc hath quali- 
fied labourers in the Lords Vineyard, and expectants 
to fucceed them,when (he hath her ripe fruits,her blof- 
fomes,and her buds- the buds are the yong ones, who 
give thcmfelves to thofe holy ftudies ; the blolTomes 
are the yong men who have made good progreflc in 
Divinity-, & the ripe Almonds are thofe who are actu- 
ally ferving in the Church : The Iewes alluding to Ai- 
ms rod,call the children of the Priefts flares facer dot** 
les: it was a comfortable thing to Eli when he had yong 
Samuel to fucceed him, and to Elijah when he had Eli/ha 
to fucceed him ,and to Efay that had his fonne Sbcsr-)a- 
(h»b to fucceed, ars a pledge to confirme his prophefie, 


Of the blooming tfAaronsffiod. 



The Lord likes none to enter into this holy calling 
^ntill they be ripe, they fhould have the fwll grouth 
before they enter, thefe * Sftffo, or young plants are not 
St for it,youngmenare not fit For the miniftery, Ecclefi 
I*, i. Remember thy Creator in the dayes of thy 
fouth. why bids hee the young man remember his 
Creator in the dayes of his youth ? becaufe he is raoft 
forgetful! of this duty to remember his God • if he be 
not fit to remember himfelfc, and to recommend him- 
felfc to God twife or thrifc in the day, how can he be 

bb the 

that the remnant of the people of God fhould be fa- 
ved and brought backe from the captivity againc. It 
was a great comfort to ?^»/whenhehadyong Tim$thyl 
to fuccced hira,and to Angufliue^ when he had Aliffim$* 
a father dieth the more willingly, when he hath a good 
fonne to fuccecd him; the bloflomcs may re joy ce when 
they have thebuds to fuccced them, and the Almonds 
may rejoyce when they have the bloflbmes to fuccecd 
them, lohn faith., i tehn, 2.14. I write vato you babes, 
I write unro you young men, and I write unto you old 
men; Babes are the buds,the young menaretheblof- 
foraes , and the old men arc the Almonds, Let us 
pray to God for the Schooles and Vniverfities, when 
the old men are wearing away that good young men 
may fuccecd them , and babes in their places : the 
Church is much to be pittied now, although there bee 
manyyouthes to fuccced,, who have knowledge ,yet 
there is little faa&ificationamongfi thera, and there- 
fore lcffe hope that their tniaiftery ftiall bee profita- 

Andy elided Almonds. In the originall it is, [Faijgm^l] 
fttbtaffavit^ it weaned them - for even as the mo- 
ther weanetli tier child when he isoffuchanagc, fo 
did the Almond tree wesne the Almonds, when they 

'85 1 

God nill not have Mi* 
n iftcr s to en ter on their 
calling until! they be 


How tomakeufe of the ceremonies of the Law 

Ambref.Ub. I M offit* 

Whyyeutkeiarenot fit 
for the Miniftry. 



the Lords remembrancer, to remember his people be- 
fore him ? It was a cafe ©f neceffi'ry, when Ambrofe was 
If made Bithop of MillAn ^qni funul et dtfabat^fr dece- 


Secondly, youthes arc not fit for this ca!ling,becaufe 
tbisagcismuchfubjcfttoluft, 2.TV«^.».2 2. Flye tin 
Lu/tsefytuth, if ever Luft brcakc forth in a mans life 
time, ufually'k breakethforth in his youth, he that can- 
not command his owne Lufts, how can he teach other 
men to fubduc theirs < i Tim 3.5. if a maa know not 
how to rule his owne houfe, how fhall he take cai :e of 
the Church of God? Paul will not have a young wii 
dow admitted to wafn the Saints fectc, 1 TVw.f. 10. 
becaafe they give themfelves oftentimes to waaton- 
ncffcandflcihlylufts,farrclcflewillhc have a young .admitted to this holy calling, who fhould 
wafh the fcules ©f the Saints 3 and not their fectc • this 
ageli'kewifeismucbfubjeftto contempt, 1 Tim.q.u. 
Letn$ m&n defpife thy youth ^ and therefore aot fit to en- 
ter in this calling. The naturall biftory marketh,that the 
whclpes ©f the Lyons who have the fturpeft pawes, do 
lo pricke the matrix of their damme 5 that they are borne 
the fooner 5 and they never get the full ftreogth^lcTicla-- 
reth with young men who haften out of the Vniverfity 
V before they getgiftes 3 and ftrchgth, wherefore young 
I fhulents are to be exhorted to fky at the Vniver. 
untill they get ftrcagth ; and as the Lord bad his Difci- 
plcs ftay at lerufclem untill the holy Ghoft came dowae 
uponthem,/,^. 24,49. So fhould they ftay at the Vni- 
verfities untill the Lord enable them with gifts: It is 
an unfeemdy thing to fee yong ones , ante Umuynm , 
Aj deccre fe»eS) et hcdieCatecbumtnut^crAs Ef'fiepw, and I 
/ hour unfavory a thing is it out ofthe mouth of agreenc 
youth to exhort people to flye from thefc lufts^wherc. 
unto they arc mod fubje& themfclvcs; may nor the 


Of the blojfoming ofJarons ^od. 


people juftly fay to them, Phyfitiaa heale tfayfelfe, 
and take out the beame , firft^ out of thine owne 

What time fliould a roan enter into the Minifte- 

We cannot prefcribe a certaine time, for fome arc 
foaner gifted then others. 

But Chrift who difputed with the Dolors of the 
Law, when he was but twelve ycares of age, yet he 
entred not into his Miniftcrie , untill he was thirty 
ycares of agf, therefore it may feeme that n^ne fliould 
be admitted before that time. 
Chrift entred not into his Miniftery until he was thir- 
ty vearcs of age,according to the Leviticall Law, fol- 
ic behoved him to fulfill all righteoufnefle ; this was 
hot a morallprecept,but a ceremoniall,for it was chan- 
ged. .Afo/ȣ 4 3. they entred to their full miniftery at 
thirty 3 but Num 8.24. he appointed them to enter at 
twenty and five, for the beginning ©f their miaiftery- 
lout they entred not to their full miniftery, uncill they 
|jwere full thirty, and they ferved untill they were fifty, 
put in Davids time they began at twenty, 1 Cbro. 2 3.24. 
Jbefennes efLevtdtd tkevrorke ofthefervice 0/ the houfe 
of the Lord 'from the age of twenty ye ares and upward $ and 
ji Chrw. 31. 17. ia/^^/4^jdayes 5 2nd fointhedayes 
ptEzrdJrcm twenty yeares o/dandupv ard, Ezra chap ,3. 

Some may be ripe Almonds now when they are 
fixe and twenty ,or eight and twenty , and fome fcarce 
when they arc thirty ; therefore, there cannnot be a 
certaine time determined when they fhall enter, but 
this is left to the tryall, and difcretion ©f the Church ; 
the determination of the Canon Law, who coa- 
bludetfe abfolutcly that they fliould be thirty before 
hey cnter,feemeth to Iudaize in this .ThcLcvites when 
bb 2 they 






Holi? to make ufe of the ceremonies of the Law. 

I they catrcd on their miniftcry, they were thirty 
yeares before they entred , becaufe their miniftery 
was a laborious and a painefull fervice, and therefore 
required full bodily fhcngtb, and fo they gave up their 
miniftery, when they were fifty • but the miniftery 
now is not fuch a bodily fcrvice, and therefore re- 
quirethnot fuch bodily ftrengch now- the fouldicrs 
when they went'fo warrc were admitted, when they 
were but twenty yeares of age ? but the Lcvites not until 
they were thirty, there is b©th ftrength and wifedome 
required in the warres, as Solomon faith, P rev. 24 6> 
ftrengthin the fouldicrs 5 and wifedome in the gover. 
nors 5 but in the Levitcs and Priefts there was both 
wifedome and ftrength ^required, ftrength without 
wifedome before they 6e thirty, and wifedome with- 
out ftrength after they are fifty. So knowledge and 
fan&ification are requifitc in thole who are to enter on 
. this Holy calling; knowledge without fandtiheationis 
like wine that runncs in a mans head, and makes him 
giddy, fandtification without knowledge turnes into 
blind zeale,. and therefore they are to be joyned toge- 
ther in thofc who are Preachers,as ftrength, and wife- 
dome w as in the Priefts, 

The Almonds rod brought forth buds &nd blojjemes. 

The Lord taught As.ronhy this, although hee was 
weake, and old himfelfe,yethis pofterite fhould not 
faile; he was fourefcore and fixe yeares of age now, 
yet to let him undcrftand of a fucceffion, he makes his 
rod to bud, and it continued in his pofterity for lixty, 
aad three Highpriefts. 

The Pricfthood was entailed to Z<?iv, when they 
were chofenin the place of thefirft borne; andagainc, 
when they killed their brerhren for the worfhipping of 
the golden Calfe D it was promifed them anew againe, 
aad when Phnehas killed ZmriandCczl/, the promift 
wasrenuedtohim. What 


* Ofthe blojfomingofMrons Tfod. 

What needed a new promife to be made to PhinebaA 
ofthe Priefthood,feeing it was due to him by the Law, 
and by fucceflion. 

This new promife fecured him in the Pricftkood, 
that hee fhould out-live his father, and ferve in the 
Pricft-hood himfelfe. Nadab and Akhu were killed 
before their father dyed j againe this promife allured 
him that it fhould continue in his famile. 

But the Pricfthood was foone tranflated from the 
family of Pbimhas to Ithawars pofterity. for£//was 
of the pofterity of Ithamr ^and Hot of Phwebas^ and 
from Eli it came to his fenne Phimehas^ndthmto 
Aibitub % and then to Jtbitz the brother of Ahimekch^ 
and then it was reftored toZadoc^ fee i Cbr$n.i^ m 
for foure generations, the pofteritie of Pbinebas wan- 
ted thePriefthqod. 

Elies pofterity had it, de facto et mn de )ure^ therefore 
it is to be marked what bad fucceffe moft of them had 
in the Friefthood, Eli brake his necke, his fonae 
[Phimhas was killed in the battell , Abiatbar was put 
ifrfm the Pricfthood, and his foflne Ahimelecb was 
flaineby £>0<g,andall this time when they wanted the \ 
. Priefthcod, the pofterity of Eleazer farre fu'rpafTedi* 
.thepoftcrify of lihamar^ ichrw.i^. Againeitwas 
promifed to Pbwehas pofterity conditionally, if they 
: fhould walke in their fathers wayes. This promife of 
rhel riefthood was not made fo abfolutcly t® Phine- 
hat^ but that Phtnehas pofterity for their finaes might 
be deprived of it for a time, (even as the promife macle 
to David that the Kiagdcme flbould continue with his 
pofterity for ever,did not exclude the captivity of Baby. 
/*», and the overthi ow ofthe kingdoms for a time) yet 
by virtue of this promife made to Phineba* his pofte- 
rity could not want it for ever And thirdly ,it is fo pro- 
I mifed to his pofterity that it fhould not be taken for e- 
. b b 3 ver 







How to make ufe of the ceremonies of the LeCto* 

ver from hitn as it was the pofrerity of Eli. 

Thisrod brought forth Almonds without a rootc: 
the fathers rcafon out of this place againft the lewes 
who will not belcevc that the Virgin could beare a 
fonn.e; why will yc belcevc this (fay they) that^rw 
rod browght forth Almonds without a roote, and can- 
not belcevc that a Virgin can bcare a fonnc? yc beleeve 
that Eva was created out of the fide of Adam, and that 
Adam was created out of the du2\ why may yec n6t 
beleeve this Iikewife, that God can create a child in 
the Wombe of the Virgin ? Yec beleeve thar Sard 
an old withered ftockc, conceived by the power of 
God, and why ye will not beleeve this, that God by his 
power created the Child in the Wombe of the Vir- 

The treeblofTomed,although it was withered. 
Hence wc may gather that the withered tree, the 
Church of the lewes* (hall flotirifhagaine : a man loo- 
king with a naturall eye upon that heape of dry bones, 
E&r*. 37. would never thinke that they (hould rife a- 
gaine, but the Lord by the mighty wind of his Spirit, 
gathered tkcfe bones together, and made them to live; 
10 the Lord by his mighty power , (hall make the wi- 
thered tree of the lewes to flourifh againe. 

Butye will fay that Chrift curfedthefigtrce, which 
reprefented the Church of the lewes, and faid, Never 
fruit grow upon thee henceforth, Mat. 2 1 . 1 9. Then it may 
fctrmc, that this tree (ball never flourifh againe. 

/That figtree that was accurfed by Chrift, never to 
beare fruit againe , reprefented the lewes who lived 
then, and thafe who fhalllive till the conversion of the 
Icwes-,but when the wrath of God is come upon them 
to the tuil,as the Apoftlefpcakes, then the Lord fhall 
call them, and their rod {kill flourifh againe. 
Whether kept this r*J ftill the buds, bloffomes and 



Of the hlojfoming ofMrons ^od. 


Almends, when it was laid up before the Lord ,or 

Noqueflion it did, f©r the" Lord commandeth to 
Uytt/tp as a tcftimony againfi the rebels^ nc*w when it 
kept the buds ^loffomes, and Almonds, it teftified the 
more vively againfl: them, and as the Manna Medio 
many himdrethyearcs in the golden pot, fo did this 
rod keepetheblofliraesand Almonds. 

When Awsnsxo^ budded,itwas atokentohirn that 
he was called ofthe Lord 5 he that runneth 9 and is not 
fentbytheLord 3 fhall never doe good in that holy 
Calling : thefe Agriffjt who were borne with their 
feetformoft s itwasabad tokea s of their evill govern- 
ment to follow, as it fell out in Herod Agr iff &^ wh© was 
a very bad G©vernour ; f© when a Preacher is not fent 
by God to his pec:ple,andthe Lord doth not make his 
rod to bud, he fhall never be a profitable Mmifter in his 





Of the priviledges of the firft 

borne under the Law, and what he 

was bound to doe to his brethren 


iVLtft6.22.24. If dman die, having'no children , his bro- 
thcr fhali marry hi* rvife^andraife up feed unto hw. 

Fter that the Pharifces hadtempted Chrift, 
the fame day the Sadduces came to tempt 
him,whodenyedthe Refurredion , and 
they rcafon with Chrift at? abfur do, if 'there 
were a Refurre<flion,then this abfurdity 
would follow, that feven men fhould have one wife 
attheRcfurredion,butthis isasfurdj therefore, &c. 
and thus they goe about to ground upon Mefes Lawj 
For Mofes commanded in the Liw, that if a man dye 
without feed, then his brother fhould raife up his feed 
untohim 3 D<r/^.3 5.5. Now there fell out a cafe among 
us, that a man married a wife and dyed without chil- 
dren, his brother married his wife, and he dyed with- 
out children alfo ^ and feven brethren had her to wife, 
Whofewife then Jba/i 'fie be in the Refurreclim ? Our Lord 
anfwereth, that they errejiot knowing the Scriptures , n*r 
the power of G fid) for in the Refurrcclion men neither mar- 
r h nor i* V€ m mtrriage^hut are like the Angels of God. 

The Sadduces who denyed the Refurreftion, put this I 
queftion to Chrift. 

He that deny eth the immortality of the foule, canaot 
hold one found point in Religion, the Sadduces 
denyed the immortality of the foule , they held the 
foulc to be like Quickefilver which made the body 
toftirrc, or like Salt that kept the body froa 


Ofthepriyiledgcs of the fir (I borne in JJrael. 

i n 

corruption^ Epicurm held , and the bell that they 
made of it, they laid it was an exa& temperature of the 
hamours of the body • and then for the Angrls, they 
faid they were but good thoughts, but not fubftfting 
fpirits. Now if the foule be not an immortal! fub- 
ftance,the body cannot be joynedtoit againe, for the 
weale of the body dependeth upon the foules immorta^ 
lity, tliey held the foule to be inonall,and therefore of 
necefilty they behoved to deny the refurre&ion. TVr- 
tntlian called the Marcimites and VttintiniAmfltti crede- 
bant redstum anim* men c&rfwti Jtrtiarios Saduc&os. 

We who profefle our felves to be Chriftians,fay the 
Creed , and repeate this Article often , / bekeve the 
refurruclhnoftbcMy^ but yet if wc will looke to the 
lives of moft part of men, we fliall heare them fay no 
other thing, but that which the S adduces and Epicures 
faid, 1C0r.15.32. Let m eate^Ut us drinke^ for tomerrew 
\r»ejhalldye^ that is,bejquitecxtinguilhed in foule and 
pody,as if there were no moreof us after our death,tba 
^eafts when they arc knockt on the head^when the Pba- 
rifts reafoned with the Saidmcsfhey laid untothe,Why 
ftudy ye to keep the Law, feeing ye beleeve n<s>t the im- 
mortality of the foule ? theyanfwered, That it might 
1 well with them in this life , we proiefle the imtnor- 
liry of the foule, why ftudy wenotthen to keepe the 
aw , that it rray goe well with us in the time to 
fomtf AugujUmfaid, if he were perfwadrd that the 
q&kwcr_cra©rtall,thenofall religions he would chufe 
o be the Fp/cureov S Adduce j but feeing the foule is an 
immortallliMance^ Let us dctcft thefc bruit beafls 
jwho imagine that death is the end both of foule and 
|>ody$ the foule liveth for ever,then the: body muft live 
tar ever either in weak or woe ; Let us Hnd v therefore 
feed the foule wirh that immortall food of 'he Word 
I >r God, and not fay with the rich man in the Gofpell, 

c c Luc. 


Hcrto to make ufe of the ceremonies of the Law. 

Luc. ii. 19. SouUjhsu bdft enough, if wc would have 
that happy conjunction betwixt the foule, and the bo- 
dy aguine. 

Mofesf&id, if a man dye hxvin* n9chUdrtn, 

Thequeftionmaybe asked here how Mofes could 
command fuch a thing; for inceft is condemned in 
the morall law, and forbidden in the feventh Com- 

Wcmuftdiftinguifh betwixt thefe lawes which arc 
morall pofitive lavves, and chole which are divine posi- 
tive lawes. Morall pofitive lawes are fuch as the very 



YAordk po{ui$um t diyt- 

It ihould notfectranflaz 
ted Pat* #tf^,cozincger= 
man, but his fathers fie 

light of nature commandeth. Divine pofuive are thole 
which areacceflory commandements added to the fir ft. 
Example, this is a morall pofitive law, that a man 
fhould iiot lye with his mother, nor with his mother 
in law } for tku U aformcat/e» z that is mt named Amon^fl 
theGent/Us. 1 Cor.^.i. And it was for this fort otincdt 
that the Canaanites were cafl out of Caman, So this is 
frimtLriHin)U4 n&tur&^ or morale fefiipvttm, that a man 
fhould not lye with his daughter, nor hisdaughrers 
daughter \deJcendendo defcendim T downeward: but this 
againc is div'wum pofitivum, oxjecund&vium )m natur*, 
in the coilatcrali lime, thata man (hauld nor lye witfl 
his fider or his brothers wife . No marriage in the col- 
laterall line was forbidden at the firft, by the law of 
nature, or morall pofidve law ; but it was forbidden 
aftcrwarcs by the divine pofitive law, Leva. 18. id. 
When Lot lay with his daughters, this was inceft 
inihebigheft degree, becaufe it was contrary xolus 
*aturak,ihc morall pofitive law . but when Amram 
married Jccbxbed [pUtth$] h's fa.hers titter, Exod. 6, 
20, i his was no: agaifcft the morall pofitive, or nam 
rail part of the law, becaufe itwas not in the right line, 
frut In the collateral^ although in the neereft degree 
it was-againlt the divine politive law; and that the 

Church ] 

Oftbepri<vikdges ojtbefirji borne in JJrael. 1 95 

Church might be replenilhed with people, God over- 
faw this fort of marriage at the firft, but God doth 
more here, hee commanded the brother to raife up 
feede to his brother. Firft, this is not contra prima* 
rinm)m mtur* y becaufcit was not in the, right line. 
Secondly, it is an exception from fecund <ium im natu- 
r*t for when God commanded to doe this, hee wi j led 
them not to doe this to fatisfie Iuft(for that wereagainft 
primtrittm )tts nat#r<tj the morall poficive law) but 
onely that the elder brother might be a tipe of Iefus 
Christ, who fhould never want a ktdc in the 

If he dye having no children. In the originall it is, ha- 
ving ne feede. 7**^ fhould not be tranflated fonnes here, 
for daughters fucceeded likewife to the inheritance 
when the fathers had no fonnes, therefore it fhould be 
tranflated , having no children , which comprehends 
both the males and fcmals , the women raifed up feede 
to their parents as well as the males, marrying within 
their owne tribe, therefore that faying in the Tatoud 
was not true, qvt mafcnUmfrolem nen habuit^ etfi filias 
habuent plunmas^ tn eo genus ejl confummatum. 

His brother fiall marry his rvtfe y an A raife up feede to 

What brother had this priviledge ? onely he that 
was theeldeftbrother,and therefore, Deut.2 5,5. If bre- 
thren dvrell together ^and one of them dye y one of them, that 
is, the eldeft of them. Gen. 1.5. and the evening , and the 
miming mere one day , that is, the firft day,this is, cardi- 
Halisnumerw fro ordinal^ if the third brother had rai- 
fed up feede to the fecond brother, then it had becne 

He that was the firft borne in jfrael^hc was bound to 
do three things to his brethren & kinimen , firft he was 
bound to revenge his blood,iheir was vtniexfanguink. 

cc 2 Secondly, 

This Commandensent 
was not againft the mo- 
rall pofitive L*vy. 

T he women ratted up 
feed co their parents. 

The eldeft brother was 
bound to raife up feed. 


What things the firft 
borne did to the reft. 


How to make ufe of the ceremonies of the Law , 

What things <Utc to the 
dieft brother. 

Chrift ©ur Cofhvitm 
geth our blood upon 
his enemies. 

How teares are fei«l to 

Secondly, he was G**/, and redeemed the morgaged 
lands ot his neere kinfaaan, and thirdly, it was. he that 
delivered him out of prifon • all thefe three he was 
bound to doe to him, jure pr0phqujtatu y becaufe hee 
was iiis neercft kinfman. 

There were three things againe which were die to 
him ; Firft, hee had a double portion of his fathers 
goods: Secondly, he had the whole inheritance- and 
thirdly, if he dyed without children, his brother was 
to raifc up feed unto him. 

Now let us apply thefe to Chrift . Fir&, (Thrift is 
our God or ^vmdexfanguinM, the revenger of our blood 
upon that red Dragon who thrifteth for the blood of 
man , and upon all the enemies who thirft for the blood 
of his children -, the revenger of blood or Goel.Veut. 
19.6 when he purfued the killer, his heart waxed 
hoteinthepurfuke; Iefus Chrift our Goel, when hee 
doth fee the blood of the Saints fhed, his heart waxtth 
bore, andhefurbifheththefword, to make it drunke 
with the blood of his enemies, /mr. 51 35, The violence 
done t§ me Jo myfle(h,k upon thee Babylon (halt S 'ion fay ^and 
my bUod be upon the Chaldeans y fhall lerufdem fay • now 
marke what is laid in the chapter preceding, Iere. 30. 
5 o. Thy Goelox redeemer tsflrong, and I wt 11 pleade thy 
caufe. See how the revenger of the blood makes Biby- 
ion^andchaldeaanfwerfov all: /pb faith, Cap. 17, My 
teares afiend before the Lord, Teares naturally defcend, 
butastheSunnedrawesupthe exhalations, and they 
fall downe againe ^ fo rhe wrongs that are done to the 
Saints, they come up before their Goel^ and thenfall 
downe againe upon rhe enemies heads, they fliall an- 
fwer for all the blood fhed from Abel to Zachary^nd 
all this innocent blood which is fhed now, the Lord 
will req: lire it at their hand. 

Secondly, he redeemed the morgaged land. Ruth. 

4 4. 

Of the priy Hedges ofthefirji borne in Jfrael. 

4.4. and 7^.32.7. when Hanamccl the fonne oi Shd- 
lum, had morgaged his field that was in Anathotk , the 
right of redemption belonged to leremah^ as beiag co- 
zen gertnan to Hammed. VVe have paorgaged the In- 
heritance of hcaven,but Iefus Chrift who is flefh of our 
fteft , and bone of our bones, hath redeemed it to us 

The third thing which the God-did to his kinfman,be 
redeemed him out of prifon • fo we being condemned 
t©everlaftingprifon 3 £^5.n. oar ^^7 hath redee- 
med us. 

It may be asked why our Cod fhould give any price 
for ourredemp:ion,feeing we were fold freely without 
any money fifay 50, 1, for according to the Law of 
Redemption, the Redeemer fhould pay no more than 
was paid. 

The divell, death, and finne our enemies to whom 
we were (laves, gave nothing for us, they held us as ty- 
rants and unjuft pofTeffors, wherefore when we were 
I redeemed, without money, we were redeemed freely, 
both in refpe&ofourfc Ives who paid nothing, and al- 
fo in refpetf of the Divdl,Sinne,anti Death, we are re- 
deemed freely, for nothing was paid to them, becaufe 
they gave nothing tor us . but becaufe we are fold from 
the Lord, who was our right owner, the price behoved 
to te paid to him, and fo i/Vf.1.18. We are net redee* 
nttdmth corruptible gold orjilver , but with htipecious 

He that is our Redeemer then, firft , he is $>ur neerc 
kinfman, and hath priviledge to redeeme us • next,hee 
ha; h taken the prey from the unjuft pofleffor; thirdly, 
hr payed no ranfome to him. Lath, the ranfome that 
our G*7 paid for our Redemption was his owne blood, 
Sanguis tft rciempionu \ua ejr rtdemftionu f*€tfam y 
It is both the right of redemption, and the price of re- 

cc 1 demp rf 


The Gael redeemed his 
kinfman out of prifon. 


How we are faid to bee 
redeemed freeH 

198 Hgk> to make u/e of the ceremonies of the Law. 

demptisn , Ephef. 1.7. im reborn wee have redemption 
through bis blood m 

Thou that arc redeemed, re joyce in thy liberty- f«- 
condly, take not that yoake of fcrvkudc againe upon 
thee ; thirdly, (hew thy felfe a fervant of obedience to 

The priviledges whicfc the firft borne had done to 
him, were three • hrft,he had the double portion of his 
fathers goods 5 and fccondly, all the inheritance •, and 
thirdly, his brother was bound to raifc up feed to 

Solefus Chrift our eldeft brother hath gifts above 
his brethren, and anoynted above his fellowes • there- 
fore the whole inkeritance belongeth unto him 5 but 
this is the difference betwixt our eldeft brother , and 
other elder brethren; here the eldeft brother getteth 
all the inheritance, and the reft ate excluded; but oar 
eldeft brother Ieius Chrift fecludes not us from the in- 
heritance, but makes us coheires with himfeife , Rom& 
Weufetofay of our friends , that we can iee them 
need > but wee will not fee them bleed , but lefts 
Chrift our neereft kinfman , he will neither fee us need, 
nor bleed, but revenges our bloody and preparecha 

The fecond thing which was done to the eldeft bro- 
ther, was this, if he dyed without children , then his 
brother was bound to raifc up feed to him, and the 
children which his brother begot , were not called hi* 
children, but his eldeft brothers, Ruth 4. and if he re- 
fufed to doe this duty to his eldeft brother , then the) 
fpat in his face, and pulled offhis fhooe, and he was c*l 
led difcalccAtm in Ifraeic, that is , loft his poflblion ii 

Now let us come to the application of this ceremo 
ny,who is the eldeft brother here ? Chrift, who arc th< 


The difference betwixt 
Chrift and other elder 

Ofthepri<viledges of the fir ft borne in ffrael 


fcconiJ brothers that are bound to raife up feede unto 
him? the Preachers. 

Chrift (hall never want a fcede in his Church till the 
Worlds end, Pfai.ji. 5.' They jhall fear e thee as long 
as thefunne^ and the moone tniuretb throughout all genera- 
tions. Secondly, Christ promifeth to be with his 
Church to the end cf the world, then this feede (hall 
endure to the end of the world. Thirdly, the cove- 
nanttnade wich this feede (hall endure for ever, Hof/i. 
^.Therefore this feede muft endure for ever. Fourth- 
ly, thefealesof the covenant and the people within 
the covenant mud endure for ever, 1 Cor, 11.26. Tee 
(hew the Lords death tillhe come&gaine. Fiftly , fee what 
anexpreflepromife our eldeft brother hath, that hee 
i fhall never want a feede, PjaLr 2 . 1 7. Sjjnnon^ fi/iditur 
nemene\m^ the Seventy tranfleth it &&$>* permaneh/t y 
he (hall not want a pofterity to continue his name for e- 
ver- vvhen Rezin King of Syria , and Pekah King oUfra- 
^/came againft leruftlem to beftege it, E/ay.y, Achat* 
trembled and feared exceedingly, that the rwo Kings 
(hould facke rhe City and wafte all 5 but what doeth 
the Lord to confirme Achaz, ? he caufeih B/ay the Pro- 
phet to bring forth his young fonneinhis handyS^w- 
lajhuby which fignified, the reft frail returne, and that 
there fha'l bee a remnant feede left ftiR in tnda^Efay. 1. 
9. Who fhall be faved in the rnidft of all their deibla- 
tions, 2 chro.2%* fo when we fee the Church like to 
be made havocke of,lgt us looke up to God the Fathejr, 
bringing our his Sonne Icius Chrift, Shear- y/hab* to 
confirme us againft the ftrcngth and power of iIk grear 
Kings of the world, Ftkab and Rezin • that there fhall 
alwayes be a feed, and a rcmnantleft, for the Lord, 
and that the gates of hell (hall not prcvaile againft his 
Church: when Er was dead. Onan was hound to raife 
up feed unto him > and when Onan refufed, then SheUh 


Cnrift iliall never want 

f)3* filiabitumo- 
m?n em vel fobolefcet 

flO'iMTt can. 


A Miniftcr fliould not 
feckc his owns praife. 

2 o o & ow t0 ma ^ e u f e of the ceremonies of the Lato. 

was bound to pcrforme this duty , fo there (hall bee 
fome ftill to perfornae this duty to their elder Brother 

The fecotvd brother raifed up feed to the eldeft bro- 
ther, but the children were called the eldeft brothers 
children. Hence wee learnc ; that a faithfull paftor 
fhould not fedte his ownc praife but the honor of his 
eldeft Brother Chrift 5 if he feekc his awne praife ,then 
he begetteth but children t* himfclfe ; when loabbc- 
(Icged Rabba, and was ready to take it, hee fecit unto 
Davidfoy'mg, come thou and take it , left the vidory 
be attributed to me • fo fhould all faithfull Preachers be 
exceeding carefull,that whatfoever they doe,thc praife 
may belong to their elder brother s Preachers are but 
the Bridegroomes friends , they fhould not fue for 
themfelves but for the Bridcgroomc; when Sampfbn 
fentonetobe fpokefman for a wife to hin,/W? 14./ o. 
this fpokefman tooke the woman to himfclfe- he is 
not a faithfull fpokefman that fues for himfclfe, the j 
Preachers are but the children of the wedding, or | 
the Bridgroomes freinds, wuczyvyoi, or ™&yw> that j 
fliould be owr higheft credit. 2 C^r.4, 5 1 doe not preach • 
my felfe, but the Lord Iefus ,and my felfe yo<ir fervant 
for his fake j and let us he content with Ubn&z Bap. 
rift to decrcafe, that Chrift may encreafe, and labour 
to exalt wifedome, andfhe will exalt thee, pjw.4. 8. 
the onely way for a Minifter to get credit, is 10 fecke 
the credit of his Mafter-, bur there are too many like 
thePharifes 3 whodidall that they might be feene of 
men,and ineffe&chey fay as lehutiid, come and fee 
how zealous I am for the Lord of hoafts.a K/ 
where a man might fee as it were through a hole of 
hiscoate, pride peeping our, and heirckhghisowne 
praife, and not the Lords honor. Let us not belike 
Own who knowing rhat the feedc (hould not bee his, 


OfthepriYiledges ofthefir/l borne in jffrael. 


refufrd to raifc it up to his elded brother. 

If the fccond brother raifed not tip feed to his eldeft 
brother, then they fpit in his face. 

The greatt ft credit to a Preacher is to beget -child- 
ren to his eldeft brother, the Lord lefus Chrift, this 
was Pauls glory, this (hall be their Crowne and glory 
in the day of the Lord; the Lord likes not thefe barren 
Eunuchism the Church who beset not children unto 
him. ft was a great credit for Abdon^ lud. 12. 14. To 
have f cur iy (onnes^ and thirty Nef heroes ^ that rede on 
three jc^re and ten Affe Coites y but what credit fhall it 
be for a Preacher 10 have fo many fonn? s, and daugh- 
ters begotten to* the Lord riding in of tri- 
umph to Glory ? when they can fay, behold me, And 
the Children which the Lord hath given me % Efay. 8. 18. 
jWhen a Preacher hath begotten many fonnes to him- 
Hfe, and built up his ownehoufe, thisftull never be 
jrcckoned upon his fcore; but what children haft thou 
I ^gotten unto me, will the Lord fay ; as Arrowes are 
n the hand of a mighty man, fo are the children to the 
fathers, Happy is the man that hath his quiver full 'of them^ 
heyjhaflnot be a[hamed J butpleade with the enemies in the 
>ate. P{*/ % 127.5. The Lord objected to the Iewcs by 
r ^ J ggai. Cdp.i,^, Is it time/oryou, udnedin your jeilui 
uufes, andthjshoufelyewafte} So the Laid may juft 
y objed to many of us that we build our ownc houies, 
>uc fufifcr the houfe of the Lord to lyewafte^ it was an 
)pprobry in Ifraet, when a man or a woman wanted 
;hildicn,y£/*£<? hum fine Itbcris, tire* 22.30. and there- 
ore they faid when they had children, db^ ahfittlit op 
vcbriumrneurnXm. 1.25. The Lord hath taken ar»jy my 
fprohrj ' 5 the Lord take away that opprobry and 
Jiame from the miniftry, that they ftand not up as bar- 
en and unf ruittull Eunuchcs in the day ef the Lord. 
How fhall we judge, who is a profitable Preacher? 

dd Not 


fto tomakeufe of the ceremonies of the Law. 






How t^e feithfulnefle 

of a Pi\ac: cr is to be 

Three fort sof Prea- 

Not by the event, Efaj was 
a good i : readier , and yet his minidry for the mod 
part was to make fat the hearts of the people 5 and he 
hidt I have font t? y (IrengtbinvAwe^Efty 49,4. fo/w. 
£,25. wasan excellent Preacher- yet he laid, The 
hclloxes are burnt f he lead is co fumed ejr the Founder mel- 
ieth m vaine & Chrift himlelfe converted not fo many 
as Peter did • There is cur&tfficij^ and curaeventus^wc 
muft meafure a faithfull Paftqr 5 /^r ^^^ 0/yfry, andnot 
eventus\ his cur a of He ^ is this, /^/?<? ftatumgregis im. 
Prav.iy ,23. To k??m his fheepe by their names , lob. 10, 
Secondly, to feed them diiigen ly,to goe out and in 
before thera,tolcade them to the wholfomc pafturcs, 
&to fow his feed faithfully ^rd ihcnhe may lyt down 
and fJec pe,andthen it growes up day and night, and he 
cannot tell; this euro, event** belongs not to him. 
Laftly, he fhould be grieved when he fees the people 
hard hearted, and will not be converted. 

There are three forts of Preachers.; Firft, thofe 
who give a good account of good fheepe, who can fay 
with Efay. 8.18. Here am I, and the children that thou 
haft given me. Secondly , thofe who give a good ac- 
count of bad fheepe, h<* is free of their blood, curavi- 
mus Bthylontm^fo noluttfanmjere. 51.9. this faithfull 
Preacher fhallnot want his rewarchvith God 3 aIthough 
he hath notconvcr ed many, and duguflfffe {Ikwcs the 
matr. r by this companion 5 two men come into a Bar- 
bers fly-p to be wafhed , a Blackamore and aneiher 
man, the Barber watbes the orher man and makes 
him whiter, he wafhes the Blackamore and makes him 
blacker, yet the Barber will be payed for both,be- 
caufe he hath taken cquallpaincs upon bo-h-fofliall 
the good Preacher get his reward, although hec make 
not the Blackamore looke the waiter. A Minifler /hall 
not bee like Ucob in the day of bis reckoning/or /***£ 


Ofthef)ri<vdedges oftbefirjl borne in JfaeL 


made good to £<*&** ,that which was torne by the wilde 
bcaAs,(7fff< 31.39, butaMinifter (hall not make good 
that which is loft,ifit be not loft thorow his negligence, 
I it ihali fuifice if he can (hew theskinnc and the marke to 
the Lord, and if he have fuftained the heat of the day, 
and the cold of the nighr^as Jacob did, that is all that the 
Lord requires from him. 

The third fort is he that gives a bad account of bad 
(heepe, when the ftieepe pcriiheth, through his negli- 
gence^ then the Lord (hall require their blood at his 

Whether fhould a Minifter be grieved, when he 
feeth his Miniftery unprofitable amongft a people, and 
that his Miniftery is like to be the favour of death unto 

No queftion he fhould be grieved; Uremic wiflhed 
that his bead might be & fount aine tfieares^ hr 9 . 1 . That 
he mi^ht wcepe for that people, and Chnft himfelfe 
weptover ltruf*ltm$lat.ii.yj* 

But Chnfl himfelfe (ye will fay ) gave thanfces to 

! Gcd his Father, That he had bid theft things from the 

w;fe cf the world ^nd revealed them unto babes , Matth. 1 1 . 

23. and the Angcll fang praile,when £/^ made fat the 

) hearts of the people. Efoy 6. 

Chrift is confi dered two way es •, firft, as he was the 
>Minif er of Circumcifion •. lecondly , as Mediator 5 




(Thrift, as he was the Minifter of Circumcilion, and 
fent to teach the Iewcs ; no doubt it was a great griefe 
to him when he faw them hard-hearted, t! at they 
would net bcleeve 5 but againe, if ye will confider him 
as Mediator, looking up to Gods wifedome and de- 
cree, he givcth God praife for palling by feme, and 
chufing others- Paul looking to his charge, hewifhed 
the le wes to be faved , but when he looketh up to Gods 
will, in a fecoud confideration, then his preaching was 

dd 2 to 


Cbrift ccmfidercd jjtV.i 
Minift*ro ciscu.i cili- 
on aad as Miuiator* 

2 04 

How to make ufe of the ceremonies of the Law , 


T*>f Ang tsarenot or* 
to be Bunifbring 
fpiritst* the wicked. 

to make fat the hearts of that peopIe 3 as was the preach- 
ing of Efay 3 he reftctft in this • and he rcjoyceth that 
God is glorified. Al hough the fphearcs have their 
owne motions in particular , yet they all follow the 
mo:ion of the fit ft mover : So although Chrift and 
Paul or forty atthefirftforthehardnefTe of the Icwes 
hearts, yet they muft follow the morion of thefirft 
p4Dvtr 3 God himfclfe, and rejoycewhenheis glori- 

The Angels praife to God for the hardning of 
the heai is of the wicked, and they are not fad for that; 
the feafon of this is,becaufe they are not ordained to be 
raifliftring fpirits to fuch,and therefore it was no griefe 
to them,to fee them condemned,they rejoyce to- fee the 
godly converted, becaufc they are committed to their 
charge ^ but Minifters have both the good and the bad 
in their charge 5 and therefore at thefirft cannot be but 
grieved that they fliould mifearry 5 as Samuel mourned fir 
Sdul) i 5^.1 5. 3 y. 

But we are to marke, ifa Preacher be faichfull , and 
painfull in his calling , although his Miniflery be not 
cffe&ualltothcconverfionof all, yet it fhall alwayes 
fervetotheconverfionoffome. E/aias miniftery was 
to make the hearts of that people far, yet there was a 
remnant feed left unto him y Efiy i.$>. 

If he refufed to raife up feed to his brother , then the ; 
woman fplt in his face. 

Great fliall be the flume andcoafufion that fliall be- 
fall unprofitable and wicked Miniftersin the day ofche 
Lord, who refufed to raife up feed to their eldeft bi o ; 
ther- Markebutthe circumftances of fpitring in the 
face, and ye fliall fee how great a diferace i: was. Firft, 
we ufe tofpit upon adoggc, and not upon a man 5 Se- 
conHy^Num. 12.4, the Lord faith, l/berfubn htd #tt 
upon her fw.wuld (be not have becne AJbtmea fir Jiv>* 
__ dw>?\ 

The trarc 11 of tkeM ini= 
Iter is not ahvayes loih 

^teat Aamcto unprofi: 
table Minifters. 

dftbe prfailedges ofthefirjl borne in jfrael. 


dajes? Where the Lord cornpareth Mirums leprofie 
to a father fpitritag upon his child . fo the Lord fpit, as 
itwcre^uponA^rwOTwhenhcftruckeher with lepro- 
fie ; and Onkelos paraphrafeth it, Si increptwdo imrepAf 
Jrt earn pater eius: ,_'The woman the weaker Sexc did fpit 
here in the mans face, but what a fhame is it for a childe 
to have his father to fpit upon hira? Thirdly, the place 
aggravates the fhame, it was in the publike meeting, in 
thegates of the City, it was a great matter to be praifed 
in the gates of the Cixy^Prav. 30.23. The husband 
when he was well apparelled, fitting among the Elders 
in the gates ofthe City, then his wife is praifed, this 
was her greatefl: credit j foitwasthegreatefl credit of 
the Father, when he had ftore of children , then he was 
norafhamedto plead with his enemies m the gates of 
the City, pfal. 137. therefore to be put to publike 
(hameanddifgrace in that place,what fhame and confu- 
fion would that breed. Laftly 5 that fhe fhould fpit in his 
face>the face is the moft excellent place in the body, & 
.the molt honourable, and not a part ef diflionour. The 
Apofi 1c Fsul faith, //* manfmiteysn in the face, 2 Cor, 
11.20. If it was a greater fhame to be fmitten in the 
facCjthan any other part of the body, then it is a greater 
(hameto be fpit upon the face, than any other part of 
the body; and if it was fuch a fhame in jfrdel for a 
woman to fpit in a mans face in their folemne and pub- 
like meetings , what fhame fhall it be for Preachers, if 
the Lord fpit in their face > in the fight of Chrift and his 
Angels^ and if it was a fhame to the daughter when 
the father did fpit in her face, what flame fhall it be, if 

I the Lord, who is the father ofall, and of whom all fk- 
therhtoducAhdjEph, 3 5. if he fpit in the face of thofe 
who are negligent in their Callings • if fhe was fepara- 
jted out of her fathers fight , for {even dayes , what is it 

to be feparatcd out of his fight for ever ? 


There is no 

Spitting in the face a 
great difgrace. 

Great flame to have the 
father fpic in their faces. 


How to make u/e of the ceremonies of the Law. 

SlointftbfUktoafttf 1 

regenerate naaa. 

►jidSx >M 

Tka putting en of the 
ftooe a fi$«e of poflef- 

argument more forcible to mav* an unregc-ik-rate man 

toabftaine from ftnne, than fhame: what faith Tamar to 

Amnon } i ^/w, 13.13, >W/, whither Jha/l I caufe mj 

fhame to gee i and as for thee, thoujhullbe canted as $ne of 

thefoAes in lfrael, Saul had rather kill hirafelfe than 

fall into the hands of the Philiftines,and abide that 

frame, i Sam, 31. When fuch doe hearc the faithfull 

Payors praifed in the gates of the City,whac griefe will 

this breed to them? and when they fee thole who have 

converted others fhine like ftarres in the firmament, 

Dan. 22. 3. And thcmfelves like darke, and bluckc 

clouds,//*^. 12. What (hamefhall this be to them* 

The narurall brother who refufed to raife up feed to 
hiscldeft brother, then the woman who complained 
did fpit in his face, but if he was a Counn German or 
another kmfman, they did not fpit in his face, becaufc 
he had not fuch a neere intereft ,. as the aaturall brother 
had to raife up feede- yet the holy Ghoft, Ruth 4.1. 
doth not cxpreffe his name, but callcth him, PeUne at 
moni^ which impliethfomedifgracc, the Lord would 
net name him here by his name as he did Boas. 

Onan was killed becaufe he refufed to raife up feedc 
to his brother £r« this Er was a wicked man,yet be- 
caufe Onan refufed to raile up feede to him, the Lord 
killed him. What will he doe then to thofe who re- 
fufe to raife up feed to their elder Brother Iefus Chrift^ 
who is holy^lameleilc^and worthy ofall honor? 

They pulled off his fhooe,this was a fign? that heloft 
his inheritance, for when they tookc poffeffion of the 
land, they pur a fhooe upon their foot, and when they 
loft their inheritance, the fhooe was pulled off their 

Theprincipallandchirfe regard that a man fliould 
have, is that hee ioie not his inheritance; a man in if 
raeiiov neceflity (ometimesmorgaged his inheritance, 


Ofthepri<viledges of the fir (I borne in ^fraeh 

Z0 7 

and fometimcs by violence put from his inheritance, 
and fometimes through negligence, and flothfulnefie 
didihrTerbryersandthornestogrowup in his inheri- 
tance , but nnlcflc he had bcene a runnagate like £/*», he 
never fold his inheritance: looke what regard Jeremiah 
had to that little pecce of ground in Amthoth which he 
redeemed from H&n&mecl bis Vncles fonne, to 
himfelfc in that inheritance, At*. 32. Firft he bought 
the field, then he weighed the filver, and gave feven- 
rtem /hckk s for it,then he fubferibed the evidence and 
fealed ir, and he tookewitneffes, and tooke the dou- 
ble of the evidence of the purchafe, both that which 
was fealed according to the Law and cuftome, and 
'< that which was open -than he gave the evidence of the 
purchafe unto Barech, the fonne ofNtrijah in the fight 
of Hanameel his uncles fonne, and laft hee bids take 
thelc evidences, and put then in an earthen vcflell , that 
they might continue there for many daves; had Jere- 
miah fuch a care for fo fmall an inheritance? a little 
> plat of ground in Amth$th^ that coft but feventeene 
' fhek!es,that he would have the evidence fubferibed and 
fealed before faithful! witaeffes, and to have than fafc- 
ly laid up tiii the peoples returne out of the captivity f 
mall not we then be earefull of that gnat inheritance 
which is not purchafed withgold noi fiver, lPct.i. 
to have the evidence cf it fealed, fubferibed, and laid 
up fafely in our hearts? Efau wasaprefaKemax 4t?d afcr- 
nicatot A ffeb. ii. 16. He fold hi* birth right for a mcjje of 
ptttsgty it Preachers be profane and vile men like £/i* 
they will fet their inheritance at a light reckoning, but 
ifthey be the children ofgrace,they will eftcemc much 
of it, as Kabttkdia of his Vineyard : it is the inheri- 
tance that our father hath prepared , and his fonne 
highly of it, and beware tolofe this inheritance that 


What ca re leremidh had 

of his inheritance. 


How to make ufe of the ceremonies of the LaDo. 

was bought with fuch a price, left if wclofc it, the 
fhooe be pulled off our feete, and we be called iifcaU 
cedti in Ifrtete. 

Now come to Chriftsanfwcr to the SaJduces obje- 

Tee erre not knowing the Scriptures^ nor the fewer of God, 
for in the Refurrelhon men neither mxrry, nor give in rrnr- 
ridge, but are like the Angels of God, . 

The) err e not knowing the Scriptures, nor the power of 
God, that is, the power of God manifefted, and fct 
forth in the Scriptures, the Scriptures teach us that 
God by his power (hall raife thefemortall bodies to 
immortality, and that then we fhall be like to the An- 
gels in glory 5 and all thefc natmall bonds and focieries 
amongft men and women (hall ceafe, as to mary,and 
giveinmarriage 3 &c. 

Tee erre not kno^ ing the Scriptures. 
All error proceedeth from ignorance of the Scrip. 
tures, therefore Chrift bidderh the Iewes, parch the 
Scriptures, leh.j ,39. and the holy Scriptures arc able 
to make us wife unto fa] vation, 2T/W.3.15. VYcfhall 
never under ftand the truth but one of the Scriptures; 
the Church of Rome are moft injurious to the Laickes 
forbidding them to read the Scriptures, what mervaill 
is it that they be led into all errors, when they warn 
this light of the Scriptures to direft them^ (he may 
be juftly compared to a Pirate ; a Pirate when he takes 
a poore Barke what doeth he? Firft,hc taketh the com- 
pare from her. Secondly^thc fay les, and thirdly, the 
Anchor, what becomes ofthe poore Barke then?fhe is 
Cufi away upon the Rcckcs; fo the Church of Rome 
firfi taketh from the people the compaffc that is the 
VVord ot God • Secondly , fhec taketh from them 
, (aipeech borrowed from a full iayle) for- 
bidding che peopk affuranceof fairh, they teachthem 

The Church of Rome 
likcapy r ac t 


OfthepriYdedges of the fir [I borne in Jfrael. 


Thenri&rabtcefrata of 
thoTe who lire to Po- 


that they fhonld have a morall,perfwa{ion of the rc- 
miffion of their fmnes, to hope well that they fliali be 
faved, but they fay it isprcfumptiontobecertairicly 
perfwadedofthe remiflion of their finnes; and thus 
they take away <2rAj»#fflfw,0fc the fall fayle from the 
people: now when afliiranct of faith, the full faile is 
gone, then hope the Anchor (as the Apoftle calleth it, 
Hcb.6.19.) miiftbeloftalfo; yeefee then the nccef- 
fity of fearching the Scriptures • and if we would bee 
free of error we mufl ftudy to know them, and lamen- 
table is their cftate, who live in papery, cxpofedtoall 
danger ,becaufe they have not the ufc of the h©ly Scrip- 

Nor the power of Ge J, 

There is atwofold power in God, firft his abfolute 
power. Secondly, his limited power 5 his abfolutc 
power is this, when he can doe any that implyeth not 
acontraci&ion,forthatwere impotency in God 5 his 
Iimitate power isthis., wjoenhis willlimitateth his po- 
wer, and bis other attributesrGod by hisabfolute po w- 
erc^uldhavrdeftroyed-iWtw* before Lot came out of 
it, but by his limited power^hccouldno^Gr^, 
becaufe it made more for the glory of God,thatZ>/ 
fhould be faved, then deftroy ed with the Sodomites ; fo 
God by his abfolute power might caft away Peter , but 
by his limired power, he cannot, becaufe it naskts 
more for his mercy to fave Peter, then to deftroy him. 
Chrifl by his abfolute power could have wrought mi- 
racles in Nazareth^ but by his Lamed power he could. 
not,bccaule it made more for his glory, not to worke 
any amongfl that unbeleeving people , jAtfte 6 % 5. 
So Chrift by his abfolute power could have prayed 
for fo many millions of Angels to have delivered him •, 
but by his limited power be could nor, becaufe it made 
more for the glory of his Father, that hcfhould die for 

ec the 

God may <?o« twany 
things by \\ sabl lute 
potvervvHicHbe cannot 
doe by his limitud 
power 4 


Ho> to make ufe of the ceremorms of the Law. 

We (houii kaoiv Gods 
power «ut of eke Scrip; 


the redeeming of: his Church, then that he fhouldef- 
cape the curfed death of the Cioffe h here Chrift fpeaks 
of that limited power of God, and not of his abiblute 

Ttt erre not knowing the Scriptures , nor the power of 

We muftlearncto know the power of God', onely 
out of the Scriptures, that power which is attributed 
to God, and not found ia the Scriptures , is not to b? 
counted Gods power .-there is a queftion betwixt us and 
the Church of Rome, whether the body of Chrift can 
be both in Heaven.and in the Sacrament at once , they 
alledge the power of God for them , becaufe God by 
his power can make ^his body to be really in the Sacra- 
txient 5 but we reply unto them, that they erre not know- 
ing the Scriptures and the power of God\ if they could 
dtmonftratc to us out of the Scriptures this power, 
then we would bcleeve them; but the Scripture lakh, 
that Iefus Ch. ids body is in the heavens , and muft bee 
contained there till he come to judgement, Acts 5.21. 
Whom the heavens mujl receive tmtiRihe times of the re* 
fiitxtien of all things* And therefore this power is but 
an imaginary power, contrary to the Scriptures of 

WcpuSbeiikethe dngels of r God. .who neither marry nor 
give in marriage. 

There is a ^ood axiome in the Schoolcs , that relata 
extra ufnm mnfunt rtlata^ relations out of their ufe, are 
no rehtions; a Land-inarke, fo long as it ftaads in the 
fieldjdiftinguiSiing one mans bnd from another, it is 
in the relation t but taken out of that place, that relation 
ceafeth ; the bread in the Saci ament is holy bread , fo 
long as it is in the ufc,but out of this holy ufe it becom. 
meth common bread againc; thole things that were 
eaten ia Wtaip, or Idols chappell , were idolatrous in 



Oftheprinj'dedgts oftfofirft borne in JfaeL 


ftate tbere,and might not be eaten; but: when tiiey were 
fold in the Shambles, they were extra ufum , and Paul 
allowed then roeate of them: fo here the woman is 
the wife to the husband in this life, but in the life to 
c^this relation ceafeth, Andixe fhaltbelike the An- 
grh of God, who neither marry nor give in marriage. 

Wi flu 11 be like the Angels of Go A. 

Marketheperfedtion of our condition and eftate in 
rhclifetocome,above oureftate and condition here 5 
oureftate iind condition here is twofold ; either our 
eftate after our fall, or our eftate in innocency, we ftand 
in need of many things afterour fall, that we seeded 
not before our fall 5 after our fall we have need of 
cloathestocoveruSjOf Phyfickctocure us s of flcepe and 
reft to refrefh our wearied bodies, and a thoufand fuch- 
■ before the fall we had need of meat, and we had need 
: of marriage, for man was not to live in Innocency here 
for ever, and therefore had need ot children to fuccced 
him to continue his generation ; but in the life to come 
we (hall ftand in nee d of none of thefe things , w hereof 
we flood in nced,either in our fir ft eftate in innocency, 
or after the fall. This Dodtrine frrveth to reproove 
Turkes^ lewes^chtliafls^ Epicures , and fuch as imagine 
the life to come, to be after the condition and eftate of 
this life, that men ihall be there in pleafant Gardens, 
have great Fcafts,weare gorgeous apparrell, by ima- 
gining no higher of heavenly things and eftate in the 
life to come, than of earthly things below here, like 
unto little children, the higheft things that they can 
imagine of, are fweetnedes, or thofe things which de- 
light the tafte, but we muft have tranfeendent thoughts, 
whe we think of heaven,thofe things which the eye never 
/aw, the eare never heard^nor entrtd into the heart of man, 
are laid up for his children inthclifetocome, 1 Cor.2* 
9. there our meat and our drinkc lhall be, to doc the 

ee 2 will 


O u r condition in the 
lite co come, lhall be perz 



How to make ufe of the ceremonies of the Law . 

We have three taanfions. 

twixtour condition ia 

this Lfe,and our ertate 

Hon the', Angels are 
defcribaJ,cap.l , 

will of our God ; we fball nor (land in need of marri- 
age there, becaufe we fhall continue for ever. In this 
life marriage is neceffary to conrinae our kind, becaufe 
we are mortall here , wee live in our mothers fami- 
ly, this is our firft maniioa . we live in the world , this 
is our fecond maafion - and we live in heaven, that is 
our third manfion. If it were porfiblc that a child could 
imagine or thinke any thing in his mothers belly 3 and 
fhould conceive the eftate of the perfeficft man upon 
earth, when he is lying in his mothers belly , wallowing 
iahisblood,breathingbythe Navell, were nor thisa 
falfe and a bafe imagination ? a thouland times greater 
difference is there betwixt our eftate here,and our con- 
dition in the life to come- therefore to meafure the 
life 10 come by oar condition here,is great folly . 

Wcfbt&bc like the Angels efGod. 

He re the Iefukes fall into the commendation of fin- 
gle life, that it is Angelically but they diftinguifli 
not our condition in this life, and our eftate in the life 
to come; this flegle life (hall make as like the Angeh, 
but in this life it makes us not to referable the Angels, 
for men here marry and give in marriage, they marry 
here for the continuance of their kind, which they 
need not in the life to come ; tkey marry here for the 
avoydingof Luft, and fornication • but in the life to 
come, they fhall not be fubjed: to this 5 and therefore 
neede no marriage. 

WejhiUbeltke the Angels efGtJ, 

The creatures which are raoft perfect, are the An- 
gels, and the pcrfc&ion of man is to imitate them; the 
Angels arc defcribed by the Prophet,E*<?i.r . i with the 
faceofaman,withtheCreftofa Lyon, with the wings 
of the Eagle, and the foote of the Oxe, Firft, with 
the face of a man, tofignifie their underftanding, for 
of all vifiblc creatures man is the moft underftanding. 
^^^ Secondly, 

Of the prhiledges of the firft borne in Jfraet: 


Secondly, they are defcribed with the Creft of a Lyon 
for their ftrcngth. Thirdly, with the wings of the Ea- 
gle for their Aviftnefle ; and laftly with the foote of 
the Oxe, for their obedience- would ye then defcribe 
anAngcll? Heisa creature moll wife, mod ftrong, 
enoftfwiftand nimble, and moft obedient, and yee 
have the proofeof this, firft of their wifedome; the 
woman ofTekeahhid to David^ And my Lord is wife^ 
accordingte thewif dome of an Angel ef God^ 2 Sam. 14. 
7 6. And for their trengtb, ye fee how one Angell 
killed an hundreth-fouref core, and five thoufand in one 
night in Senacheribs hoft, 2 Kir.g.19. 35. and for their 
fwiftRefTe ye have example in the Angell^ who in one 
night killed all the firft borne in Egypt. Ex0d.12.2p. 
and for their obedience, they are (o ready to obey the 
Lord, that they are made a paterne and example to us, 
jAatth. & 1 o. Thy will be awe in earthy as it i s in heaven , 
Wefliould doe his will upon earth as they doe it in 
the heavens, that is, moft willingly. 

Andnowtomakeufcofthisforthe Miniftery, the 
Minifters are called the Angels oi the Lord, Reve,$, 
becaufc they fliould refemhlc moft the Angels. 

Firft, The Angels behold the Face of God eominuaUy % 
4/4/^.18, 1 o.and they defire with ftretchedout neckes 
behold the myftery of the incarnation, 1 Peta.\2 % 
If they defire t© fee the face of God in his Word 
is the Angels doe fee his face in glory, and have an 
.atneft defire to underftand ihe myfteries of falvation, 
hen they are like the Angels, and may bee called An- 


Secoadly,they are the Angels of God 3 becaufethcy 
: ary the meffage of the Lord,and therefore they fhould 
peake nothing, but the Lords mefifage anto the people, 
94g,i.r3« Then (fake Ha^gai the Lords mtfftnger in the 
s$rds meffage mto the feeple. 

ee 3 Thirdlv, 

An AogcIl,what 


How to make u/e of the ceremonies of the Law. 

Thirdly, The good Angels keepe the Sainrs in alj ) 
their wayes, tfil. 91.12. For bee fall give his Angels 
charge over thee, tt keepe thee in alt thy way es^ left thou dajh 
thyfioteagainfldflor.e. So fhould Mmifters keepe the ] 
people committed to their charge 5 they fhould be- 
ware to caftin offences, either by erronious Do&rine, 
or fcandalons living to offend the weakc, that they 
dafh not their foote againft them . 

Fourthly, The Angels doe feparate the good fifli 
from the bad. And fever the wicked from among*} the 
\up^Mmh.\^^.g. Sofhould Miniitersitrivc to fepa- 
ra^e notorious vile (inner* from amongft the righteous 
and then they fhall refcmble the Angels, yea they fhall 
become the Lords mouth info doing. hrt.\^g. ff\ 
thou take forth the prttieiu from the vtle, thou /bait be as 
my mouth. 




Of Satans accufation of 

fo/bua theHigh* 

Zach.j . i i And hejhtrred me lofhua the Highprie ft fan- 
ting before the Angdl of the Lord^&nd Satan {lan- 
ding at his right hand to rejift htm$ c. 

Nthis Chapter are fct downe the benefits 
wh ch God bellowed upon hisChurch, after 
(he returned from the captivity- andfirft 
what he did for lojbua the Highprieft,as a 
type,tor>r/[8. Secondly, what he did for 
he Church, in the three la ft verfes. 

In the typeagaine thefc things are to be confidered ; 
: irft,how Cbrift our Advocate taketh the defence of 
vjhua agsinfi: Satan, rerf<2 9 and then how he pardo- 
itth him of hisfinnes, and fancttfieth him, iw/^3.4.5. 
nd laftly > the promiie which Chrift»the Angell of the 
ovenant 3 maketh unto him, it hcwalkeinhiswayes, 
The accufer is Satan, the accufed is InJIma find the de- 
pader Is Chrift. 
Satan, the accufer is defcribedbyhisnamc, hec is 
lied S^tan, that is^qui wtefimo ^dt&fr^fequitnr^ who 
atla a deadly hatred againft the founts of men 3 the 
lace where he flood when he accufed, was at hfbua's 
ighthand, for it was the manner of the accufcrs a- 
uongft the lewes, to ftand at the right hand of the par- 
y accefnlj when they did 3ccwfe y ^S/.t 09U. Let Sa- 
anfiardat his right tts*d<a*dwht* hf flail k judged, let 
■imkc**dc*c*c*. The thing which he accufed him of 
____ was 

}tttt? \Satan, Adverfi" 

rius/aluti hominum a 
|t3t& Adverfarhodit 


The accufer &ood att&e 
light feajid of the party 


How to make ufeoftbe ceremonies of the Lefib 

The opinion ofHtereme 
concerning ItfkttA, 

was bccaufe hec flood in filthy apparell before the 

Hiertme is of this mind, that lofkita the Highprieft 
married a ftrange woman contrary to the Commande- 
ment of the Lord, as the reft of the Iewcs did, Ez>r , i o, 
18. And he holdeth that Satan did accufe him juftly 
here, becaufe he had married a ftrangcr as well as the 
reft, but we are rather to incline to hnathm the Para- 
phraftinthis, who Paraphraleth it thus, Ftltes ba&eht 
qui dnxer&nt uxorcs n$n convenuntes facer dot /*, hoc tji, a~ 
lienigenas^tffe vero mn corriytebat ees^ that is, hee had 
fonnes who married wives who were not lawfullfor the ■ 
Priefts to marry, and yet he reproved not them,this may 
feeme rather to be thecaufe for which he was blamed, ! 
aswemayfee, 18. And among ft the fonts ef the 
Trie its , there rvere fome thdt bad tiken grange wives , 
namely $f the fonnes oflojhua the feme of Iozeaek , and it 
was for this that his prieftly Garments were Trai- 

And be (hewed me lofhtu, 

Foure thiags are to be conHdered in this name Idflwa. 
Firft, that lijhua was called Hofhea^ and Mofes changed 
this narnc,andcallcd him lebofhaa ,and the Greekes cal- 
led him lefus.^#.7.45 . 

The lewes fay that the letter [ W] 1 was taken from 
the name 'tbma^nd was put roHefbes^nd then he was 
called /tjhttajs the letter [be] n *vas taken from/tho**, 
and put to Afaam, and then he was called Abraham, but 
if this their obfervation were true, then it lliould fol. 
low, that when the Lord tooke the letter [)*d] 1 from a 
name, that it fhould beforthedifgraccoftheperfon, 
as Sard, the Lord changed her name, and called her 
Sarah ; this change was for the credit of Sarah, and 
ye CH]i was taken from it, before flhc was, my frin* 
ce/fc, but now Ihc is a frincefe fimply- when Davids 


The ©pinion of the 
Tewet cone rning the 
change #f hfh**i 

OfSatans accufation ofjojbua the Htghpriejl. 


inceftuous forme Amnon was called Ammzncn, iSam. 
13.2, Was the letter CJ^^D added for his credit ? No, 
butthercafon why this name was changed was this, 
to figaifie the authority which the Lord had over him 1 , 
for the impofitionof new names fignifieth authority in 
him that impofetb, as hftph's name was changed by 
the King oi Egypt, and he was called Zaphnatb-faaneah 9 
Gwf.41.45. So Eliacim's name was changed by pharao 
Neto^Sc he was called lch$\aMinifo Amnios ,Mifae i ,and 
tiazarits their names were changed in Babel, fo Si* 
moris name was changed into Peter ; Ucobs name was 
changed into Ifrael; So this name Hc/hea was changed 
into It/hua, Num. 13.16. and Revel. 2.17. Tc him that 
weremmeth J mil give a new name. 

Secondly > Mofesgwz him this name by the Spirit 
of God, cither foreiecing that he fliould be his fuccef- 
for , and fave the people from their enemies the Cava- 
mites t or praying for him that the Lord would fave 
him from the wicked fpyes zs S ale Jarchi faith. 

Thirdly, the Seventy tranflate this name Icfhua al- 
vvayes Iefus. 

Whether may this name Iefus be given to any in the 
Church now, as CW^.4.11. salute Iefus which is called 

This name Iojhua contracted molefm by the Greeks, 
was an ufuall name amongft the Iewes $ but now when 
It is appropriated to Iefits> none may bee called Iefus 
butChrifthimfelfc} for he both preferveth alive and 
giveth life: the Hebrewes take vivificare % vel in vita 
confervare, vel vita reftituere, Num. 22. 33. /<? Num. 
31.15. Nu m vivifica(lis omnemfaminam Joavejc kept the 
pomen alive-Jo Luc. 15.34. tefhu* might have done this- 
pur vivificare is vit&reftituare, to reftore to life againe, 
mdxhishjlm could not doe, but Iefus who quicke- 
lieth the dead, and reftoreth them to life againe. 1 Cor. 
:5-*2. ff And 


T o impofe or ch ange 
a name,a iigne of author 


Ill MII.U II II ■■ nil-" 


HoT)> to make ufe of the ceremonies of the Lam. 

How to uridcr&and tin* 
fie ation at the right 

The right hand is the • 
more excellent, being 
compared with 

How thewifirm*n$ 
heart ii faid to be in his 
right iide« 

And Satan flandwg at hU right hand. 

The right hand was the chicfc place . for the un- 
der (landing of this htuatlon&mongft thelewes,marke' 
Srft, when three 3re going together or fitting toge- 
ther, he that is in the middle place is inthechicfe 
place, he that flandeth upon his right hand,is in the fe. 
cond place^and he chat ftand . th <*n his lefc hand it in the 
third place \ and in this fcufe wcare to under ft and theffl 
places,- Hee foal! fet the fane at his right hand ^and the 
gwtes at his left band, Matth.x^^y Chrift is in the 
higheft place, the (htepe inthc fecond place, and the 
goates in the third 5 fo the mother o^Zebedees children; 21. defircd that one of her fonnes might 
(land at Chrifls right hand, and "another at his left 
hand; Chrift is in the higheft place, hee that (lands 
at his right hand in the fecond place, and he that (lands 
at the left hand, the third place. 

Secondly, when the mofl eminent perfon fitteth , 
he that fitteth at his right hand ,is in the fecond place, 
'E.viaiplCjSd/tfw^fa'reupona throne, and his morher 
at his righr hand, i Kwg.i.ig. Salomon wis in the firft 
place, and his mother in the feconu. So Chrift fitteth 
arthe right hand of the father, that is, in the fecond 
place next to the father, for we cannot imagine that 
Chrift as mediator fits above his father. t 

Thirdly, when the two hands 2re compared toge- 
ther, then the right hand is the more excellent, and 
fo Paul fmh^They *ave unto us she right hand of/cUew- 
fhip y G*Ut:-t.g 9 So Benjamin is called the fonneofthe 
light. hand, and Salomon, 2. faitfy that the 
wife mans heart is in his right fide, and the fooles in 
his left fide* the reafon why the fooles heart is laid to 
be in his left fide, is becaufe the bkod tor the mod pan 
falleth to the left fide, andfo the heart that is dull is 
(aid to be in the left fide s but the fpirits againe afcear 


Of Sat arts accnfation ofjfofbua the Highprieft. 


from the left fide to the right, and fo the wifemaas 
heart is faid to be in his right fide,becaufe he hath more 
understanding. So in pleading before the judges 
the accufed (rood at the left hand of theaccufer, as 
Satan flood at the right hand if the accufed 
prevailed in judgement, and the accufcr fuccumbed 
then he was fliificdfrom the right hand to the left hand, 
then he was laid ro lofe his caofe. 

But when the Scripture fpeakes of protc£ion,it put- 
ftcth the left hand firft, Pfel.iS 8. Becaufe he is at my 
right band,! (ball net fa moved. Then D avid Hoo^ at his 
lefihand. So Pfal 129.5. The Lord is thy defence at thy 
right hand. S© when /^prayeth, lob ij. 3. Foneme 
juxta te,/et me by theejftux is,at thv left hand, that thou 
I may eft defend me with thy right hand. 

Laftly,when the heart and the hand are compared 

;tegether,then the left hand is the^chiefehand^therefore 

ithe lewes wore their Phyla&eries upon their lefiarme, 

\ hecaufe it was neareft their heart ; and fo the Latines 

fay of him that went at the left hand, ambulate intror- 

\fum y becauie that hand was neareft the heatt ,and of 

him that goeth at the right hand, they fay of him , am- 

bukrefxtrcrfum^ndweuktofay when we giveaman 

ithe left hand, we give him the hand that is neareft the 


Standing at hti right hand. 

To/iand, in the Scriptures, is cither to pray, as Abra 
hamis faid to ftand before the Loid,that is, to pray,and 
the Publican (lo$d a farre cff\ that is sprayed. So fere. 1 8. 
20. Remember that I food before thee to $t*k? fir them, 
andnurne away thy wrath from tbem$ and the He 
\ brerces fay 5 Sine ftationibws mnjnbffleret wundwjhax is, 
without prayers the world could not endure, becaufe 
they flood when they prayed. 
Secondly 5 toftand,fignifies to ferve,Pr.a2.2p.^^ thou 

ff 2 a 

The left hand put firft 
forprote&ion t 

Amhulare introrfum Vet 

Stavdytdktn cliverffy. 
S career© eratc 


How to make ufe of the ceremonies of the Law . 


St Art pro judical* < 

V eiue chief e combats 
betwixt God and the 

tan to afflict/**. 

God taketh delight to 
fee his children fight 
vy«h Satan. 

afewant diligent in his bufineffe, this man Jh all ft and be- 
fore Kings , that is, ferve ^Pfal. 135.2. Tee who /land in the 
Courts of the Lord^hat is, who ferve. 

Thirdly, to ftand in the Scripture, isto ftand robe 
judged before a Iudge^ as Exod. 17. 14. why doth the 
people Jland all the day long, So amongftthe Latines, 
Sure in )udicio t & cadere aufa^Pfal. 1.5. Impij non /fa. 
bmt in judicio ythdith^ they (lull lofe their caufe, now 
/ofhua Rood here praying, lofhua ftood here ready to 
ferve, and hflwd ftood as accufed. 

He /hewed we Satan {landing at the right hand ofh. 

VVe may marks foure Angular ftrifes 6etwixt God 
and the DiveU, about foure lingular of the Lords vali- 
ant ones • 

The firft was betweene God and Satan about lob jap. 
1, Thefecond was betwixt Michael the Archangell and 
the Divell, about the body of Mofesjudeg. Thethird, 
was betwixt Chrift and the Divell about the High- 
prieft lefbtta here. Thefourth, wasbetwixt Chrift and 
the Divell,about the faith oiPeter^Luc.i 2.31. 

In the firft ftrife betwixt God and theDivell, about 
lob- it might feemeftrangc that God gave fuch a way 
to Satan in this conflict $ but if we will confider Gods 
end init,wefhall fee both his wifedorae and goodneflc 
in it 1 for God did not expofe Job to thefe trials,thar the 
Divelimight fwallow him up$ but both that he might 
get the greater glory by this his Champion /*£,and that 
the Church might learne patience by this exam- 
ple . yee have heard the pAtience of lob ^ lam. 5 . 1 1 . The 
Lord delighted here to fee his champion lob wreftle, 
and to returne victorious, and to put Satan to the 
foyle; the RomaneEmperoursufedto keepe Lyons 
in cages, and they ufed to caft in condemned perfoas 
to them to fight to the death with them 5 wee read in 




O/Satam accufation ofjojhua the Uighprkfi, 


A tecond ftrife betvvixti 
Chnft and Satan about 
the body of .W^;. 

TertuUtinhovt ccnclamatumeft, chrijltiMad Leoms • /b 
the Lord kccpeth the Divels in Cages, and brings not 
our (laves and condemned wretches to fight with them, 
but his Kioft notable champions whom he kno wes will- 
report the Vi&ory, and therefore hee delights to be- 
hold this coaflid. 

The fecond reafon^ why the Lord put/<?£ tothefe 
hard tryals was for the good of his Chftrch; for even as 
tfaePhyfitianskeepethebodies of the condemned to 
make anatomies of them for the good of others, fothe 
Lord kept lob for this tryall, for the good of the 
Church, that they might remember the patience of 

The fecond great ftrife was betwixt Michael the 
ArchangellandtheDivell^Wr^Wj'p^A^'i , lude 
\p. It is ftrange to fee how Satan dealeth with Mofes; 
[when Mofss was living,nothing but ftone him to death- 
but now when he is dead, he would make an Idollof 
his body, and fet it up to be worfhipped y and that 
jlvhich hee could not effe&uate by him when hee was 
living, he goes about to effectuate it now by his dead 
body. It was a great finnc 3 firft to kill the Prophets, 
md then to creffc Sepulchres to them, Matth.i3.29. 
Wee unto yeuScribes and Pharijes hypocrites ^ becaufe^ &c % 
wt this is a greater finne firft to kill Mojes y and then 
ifer his death to labour to make an Idoll of him • but 
:he Lord had a great refpe<3 to Mofcs who -was faithfull 
w aU his houfe I Heb. 3.5. when hee was living , f© 
aow when he vvas dead bee preferved this his body, 
Imd buried it honorably with his owne hands, where 

The third ftrife betwixt Christ and the Devill 
ivas about lofhua the Highprieft. Satan accufes lojhua 
or ftandingbefore the L o rd in foiled apparrcll ,.but 
he Lord takes his defence, puttcth Satan to rebuke, 

f f 2 putteth 


How to mafoufe of the ceremonies of the Law, 

to be tempted above our 

The order of Satan j 

puttcrh new appardl upon i$Jhtu y and fettcth a crowne 
upon his head. 

the fourth ftrife was about Peters faith,Satan fought 
to wionow Peter as whcat,but Chrift prayed for Peters 
faith, that it (hottld not fail* \ Lac. 22. 31. The dcvill 
gave his faith a (hrcwd blow, and fificd fcirn ftrangely , 
when he made him deny his matter thrice. But Chrift 
faved him by his interceffion. 

We are to make ufc of thcie confli&s, %Cor. 10.13. 
that God will not fnjfer us to be tempted above that wee are 
able but with the temptation will make a my atmyes to ef- 
c ape j hat we may be able to beare it* 

Oblerve in Satans tempations firft the order, and 
then the manner- the Apoftle hath an heavenly order, 
1 C*r.n,3.God is Chrifts head,Chrift is the was head, 
and the man is the womans head, the Devili firft bee 
tempted the Woman, the weaker Vcffell: Secondly, 
he tempted the man^thewomans head 5 Thirdly, hee 
tempted Chrift here in his type Jo/hm, and then Chrift 
in proper perfon^who is the mans head • but bee durft 
never goc higher to tempt God Chrifts head. There is 
nothing contrary to God byfnsomnipotencie,heefub- 
dueth all things to him, as there is nothing fumme ma- 
lum*, as God is fummt homm, for then there flhould be 
duoprimtpiazs the Mwtcbe&m held,fo the Divel is not 
abfolutely contrary to God, but muft be fub jed unto 
him, arid over-ruled by him. 

And if we fhall marke the manner of his temptati- 
ons, we (hall fee them ftrange. Firft, he intices and 
fetteth forward men to mifchiefc, and then he would 
be their firftaccufer, like unto loot. 2 S*/»*i8.i 2,when 
Abjolom was hanging in an bake tree, one came and 
told loab that he was hanging there, /m^ offered the 
man tcnfhcklesoffilver to kill him, bat what fairh the 
man?he rcfuf ed , and faid 3 No^ & thou muldftgive me a 

"V thou/and \ 

OJSatans accufation ofjofrua the Higkpriejl 


thouft&nd jhklesoffilver^for the King commanded to /pare 
theytungmm^ andiflftwuld doe Jo, thou would/l be the 
fir ft man thatwculdftfet thy felfe again/} me ; for loab firft 
to perfwade the man to kill Abfolom^ and then to bee 
the firft to accufe the man, was not this a fliamclcffe ac. 
cufer > So for the Devill firft to fet men on worke,and 
then t o accufe them , is not this a vile accufer ? 

Satan is a cruel and a crafty adverfary 3 he is called 
Satan , quia me ft mo odiopreftquitur^hecauk hec pur- 
fueth with deadly hatred, and that red Dragon who 
thirds for the blood of the children of men , therefore 
miferable are thofewho fecke to him for relicfc in 
their fickneflfe or diftreiTe,£.\W,4 14. / am the Lord that 
healeththee: many thinke that there are fome gentle 
forts of Divels that can doe men no harme, and that are 
c^/^/, but if they underfteod Satan's grounded and 
rooted malice and craft , they would never fecke tq 

Obferve the nature of this falfe accufcr 3 when he ac 
j cufeth the child of God^hc makes his finnes appeare 
more than they are • if loft-uss cloathesbe foylcd, he 
makes them appeare like the cloatbes of the menftru- 
ous women 5 but when he hath to doe with the wicked 3 
he makes their finnes appeare lefle than they are 5 but 
God keepeth a contrary courfe 5 when he lookes upon 
thefinnesof his Saints, they feeme lefle to him than 
they arejtre. 5 1 ,20 Jacobs iniquity fhali he fought fir ^and 
Jhallmt be found \ and Rom, 8t I . A 7 * condemnation to %hem 
vhich are in chrtft • but when he lookes upon the ftnnes 
ofthe wicked, he fees them juft as they when a 
rn.inlookesinaroundglafle, his face ictmcth to him 
lefle than it is $ when a fganlookesina hollow glafle, 
hisface feeme rh to him more cban it is ; when a man 
lookes in aplaine glafle, kis face feeme: h juft to bim as 
itis. They will never be well decked to whom the 

Div< U 

The wanner of Satans 

How Sata <Jealeth with 
his owns ehildre»,ajul 
how with the children 
of God. 



be guilty of the finnes of 
the people. 

How to make ufe of the ceremonies of the LaT>>. 


HomheMiiiifter may 
bepertakercfthe finnej 
of the people. 

Divcll holdeth up the glatfe $ of all men the Divell ta- 
keth moft notice of the finnes of the Minifters , and is 
readieft to lay their finnes to their ownc charge, and to 
blaze them abroad to others ; if there be a hole in 
their coat, he will fay they are ragged; and if their 
cloathesbefoyled,he will fay they are naked 5 heob- 
fervcth all our infirmities, and watchcth our haltings- 
therefore let us looke well to our wayes. 

Satan layes to /ofbtta's charge the faults of the people, 
here lojhua rcprefeated the whole people , for the 
Prieft: under the law bare the finnes of all the people • 
but to be partakers of the finnes of the people, as here 
lofbua was when hee did beare with the people that 
had married ftrange wives, that is a great finne. 

A Minifter may be guilty of the finnes of the people 
fundry wayes 5 Firft, of the ignorance of the people, 
when hee inftru&s them not; the lipes of the Prieft 
fhould preferve knowledge. Secondly, he is guilty 
ofthe finnes of the people when he reproveth them ndt 
for their finne, as, Mai. 2.9. Accept ftk fades in lege> 
what is that, Ye have Accepted per/em in the Law} 
that is, when the great men finned,the Prieft durft not 
reprove them,but was partiall in his reproofes.Third- 
ly, they are guilty of the finnes ofthe people when 
they fcandalize them by their bad life, when they cary 
not the tender, and weake Lambes in their bofomes, 
or caufe them to abort,. For whom Chrifl hath diei : 
Rom: 14. 1 5 .Zrz/,4. 3 jn reatumpopuli^ w™ **^«>*f 
to caufe the people to trefpaffe^ 1 Chro.i\ .3 . Why wilt th$% 
be a trefpafie to Jfrael ? 

And as the Preacher may be an o.ccafion and a {tum- 
bling to make the people finnev fo he may be panakei 
ofthe finnes ofthe people , if hee follow them in theii 
finnes •, we have a notable example of this, Amos 1. 1 I 


Of Sat am accujation ofjojhua the Htghprieft. 


The Lord forbad expreflely the Nazarits to drinke 
wine,and yet the wicked Icwes came and tempted them 
to drinke wine, andiheyto be counted bocne com- 
panions % did drinks wine with thews . and thus they 
were guilty of the fumes of the people. But they fhould 
have remtmbredthat of Iere.15.19. Turne thou not to 
them^ but Up them turne uthee, they bid you drinke 
wine, will yee drinke it J thenyce goe to them • but 
rehife to drinke it, ftand in your place and let them 
rather co cue to you- run not in that lame execfle of ry- 
ot with them , 

When Ifjhua's fonnes maried firange wives, this was 
aftaine to his holy garments;, fowhenthe fonnes of 
£//lay with the women that came to the Tabernacle^ 
it made thefacrificeohheLord tobe abhorred , and 
when the Priefh daughter committed whoredome, it 
was a great difgrac.e and fhame unto him, therefore 
Paul will have a Minifter 3 To rule well his ovwehoufe^ 
•having his children in jvb\ccitonyvith cli gravity y 1 Tim. 
[3,4, and he giveth the reafon why they fholild have 
pbedient chi'dren and his houie well ordered, verf.j, 
Wcrif&m&nkncwwthQWtorulehisownc hcu/e 3 how fhaB 
we take care of the Church ofGci. 

How fhalla Miniftcr know th^t he is, free from the 
pollutions of the people ? 

Firft, if be be deepely touched with afenfeofhis* 
3wne finnes and then ofthc pollutions of the people, 
ffy* 6 * 5 • Woe is mc, for 1 am undone, becsufc lam 

man of polluted lipes, and iduellmthemidftofa peo- 
de of polluted lifs^ he that is not touched with a lenfe of 

sewne pollutions will never be touched with afenfc 

'the peoples. 

Secondly, he fhall know if he be free from the pol . 

cions of the people, if he be grieved for their finnes, 

thefoule of juft Lot was vexed for the uncleane con- 

• gg verfation 


Noresfor a Miniftc* .*« 
know when he is free 
from the finnes of his 

. its V 


Priefts finite wasai 

of th« whole people. 

The Htbcewes fpeakc 
of thesnfelvesin the 

plural lnuin be r. 

Mtiottei ad extra jm*t 
spatre aHthoruattye, 
a fiiti "Wf'a fitkautheri- 
tdttSe, the father rebukes 
from hiaafelf^auid the 
fbnnc fr«m the father. 

Ho7b to make ufe of the ceremonies of the Law. 

verfation of the Sodomites y 2 Pit. 2 .7. and il he fay with 
David : woe is me that Ifo\ourne in Mefech % that I dwell in 
the Tents $fRed.\r. Pfal. 1 20. 5 . 

Thirdly, when he dwellcth amongft a corrupt peo- 
plejet him converfc Httle with thew, and feparatc him- 
feife from them in converfation, or live like a Pelican 
in the Wilder neffe, Pfal.ioi.6. and when he comes 
abroad amongft them, doe as thofe doe who dwell 
amongft a people, where the fickneffe is, that is, have 
his Antidot or Anaulct-withhim,thathcbe.not infe- 
fted with corruption. 

The Prieft was guilty of the peoples fias, and there- 
fore as great a facrifice was offered for him, as for the 
whole people $ we have perfonall finnes enough to be 
charged for,but when we are charged likewife for the 
fianes of the people,and be guilty of them, then it will 
be a fearefull reckoning, happy are we if we can fay I 
am free from the blo®d of this people, Aci.20.2 6. 

And the Lord/aid to Satan J he Lord rebuke thee \0 Sat 4m, 
which may be thus conftrued', / wil/retuke thee Sat*£ 
for it is the manner of the Hebrewes t© fpcake o f them- 
fclves in the third perfon, as if they were fpeakiBgef 
another, as (7^.4.33. Hearemyveycejee wives 0} La- 
ntech ^ that is, my wives, fo Gen. 19*24. The Lord rri 
ned from the Lor^ that is, from himfelfe, {oEfth.%.%\ 
Write unto the /ewes in the Rings name > that is, in 0B}j 
name. So here, the Lord rebuke thee,0 Satan, ihztisl 
I mil rebuke thee. Or it aiay be the fpecch of the fona 
to the fatherydefirkgtbe father to rebuke him; hereh 
defircth his father to rebuke, and Marc. i.i£. he him 
felferebukcth, fortbea&ionsa^x/niCasthcy lpeak 
in the Sckooles) are common to all the three peribns 
when the father doth rebuke, he rebuketh by the i#nii( 
and by the holy Ghoft, and when the fonne doth r< 
buke,te rebukes from the fatherland by the holy Gko/ 


OjSdtans accufation ofjtftua the Highprieft. 


What is meant by res 


aid when the koIyGhoft doth rebuke, heerebukcth 
from the Father and from the Soaae. 

The Lord rebuke theefi Satan. 

What is meant by rebuke here ? the Seventy tranf- 
latesitsW^^itisnotafimple rebuke then, but con- 
joy ned with opprobry and fhamc 5 the Greeks Fathers 
afterward called the cenfures of the Churches excom- 
xnuni'catioQj&c. i^^ul^. 

Satan is accurfed of God with a laft and raoft feare- 
full fort of excommunication Maranntha or Shan-albs y 
Vmmutvemtjude 14-theIeffcr fort of excommuni- 
cation is ufed in the Church for the dejlruttion of the 
fiefcdndfwing oftbefiirit^i Cor. 6. 5, and Igave them to 
Satan/hatthej maylearne not to blafjsheme, \ Tim. 1. 20# 
but this laft and fearefull fort of excommunication, is a 
; final! and totall rejection of the party 5 when one was 
excommunicate by this firft fort of excommunication, 
he was to be reputed as a Publican 5 none might eat with 
him,falutc him,or cenverfc with him • what a fearefull 
thing is it then in thefe times that Witches ftiould be fo 
familiar with the Divell, falute hifci as their Mafter , 
banquet with him, dance with him, and more than 

.that , to lye with him , thefe that are without, 1 Car, 

5. I 3« what have we to doe with them ? the Iewes 

would not meddle with the Samaritans , becaufc they 

•were Apoftatcs from their Religion , and fearefully 

?excottimwnicated, they brought 300 Priefls, and 300 

fTrumpcts^atid 300 Bockes of the Law,and 300 Boyes 

& they blew with the Trumpets,& the Levites reading, 

accurfed the CutHms in the name o£Tetragrammatm,or 

lehova, acd with the curfes both of the Superior 

and Inferior houfe of judgement, And they faid, 

Cttrfcdishce thateateththe bread of the Cutt&an^ hee 

that eateth the bread of the Cuifaatt i-or Samaritan , is 

as hee that eateth Swines flefh , and let no CmUin 

- gg a be 

Tke wanterkow tkejr 
ercomaunicated the 


Draft** est Ttimidtns juf 


TheEpethitts ef 
Chrift, and the Episs 
thitcs of Satan arc op- 

How to make ufe of the ceremonies of the Law , 


beaProfelytein Ifrael, neither have any part in the 
Rcfurrc(Slion,thcfecurfcs they wrote upon tables, and I 
fcalcd them,and fem them through all Lirael, who mul- 
tiplied alfo their great Amthem a or curfe upon :h<"<T) : 
U the Samaritans were fo execrable to the Iewes, 
they woulinot catc with them , nor falute then: 
were thus excommunicated, what a fearcfull finae is i 
it then to falute the Divell, toeate with him, who is 
given over to that Lift and fearefull curfe. They laid, 
then art a Samaritan^andhee 'j aVivell^ /oh. 8.48. they 
hated them as if they had beene Divels, fhouldnot 
then men and women much more hate the divell him- j 
felfe,and count his bread execrable. 

And the Lord/aid to Satan, the Lord rehuke thee, O Sa-\ 

Obfervc that all t\\z defence of the Church againft 
Satan, isonely in Chrift, 1 have frayed for thee Peter 
that thy faith mi*ht notfaiU, Luc. 22.32- Now that ye 
naayunderftand this the better, how Chrift prote&eth 
his Church, it fhall not be amide to marke the Epi- 
thites that are given to Satan in the Scripture ; and then 
toobferve the Epithites given to Chnft contrary to 
thefe, for defence of his Church. 

Firfi the Divell is called Abaddon, Apotyon, Revei.$. 
11. and Jjh modern, Tobfi.i^.k cicftroyen-but Chrift 
is called Ufa a Saviour, }Aat> 1 . 2 1. Thou /halt caS. hi 
name Iffm^forhe (hali/ave hti pee fie from their finnes. 

Secondly , the Divell is called &W»pa*, That eviti one 
Mat.iJ. But Chrift iscalicd/^ the Iuft, Aft. 3.14, 
He denied the holy Om and, the luft. So 1 loh.i.i^We have 
an Advocate with the Father y lefiu Chrift the Rightc* 

Thirdly, the Divell is atii-h*©-, an adverfary , 1 Pet. 
5.8. Tour adverfary the Vc vttl like a roaring Lyonjralketb 
at out Seeking whom he may devour, he ever fctteth hinv 

- ' / 

OfSatans accu/ation ofjfojhua the Highprieft, 


felfe againft us ;but Chrift is called Emmannel^ God with 

Fourthly, the Divel! is called the accufer of the bre- 
rhxznJLcveUt.n.iQ. but Chrift is our Advocate,! loh t 


Fiftly, he is called the Tempter \ Mat. 2. 3. but Iefus 
Chrift is called the Comforter ,and the correlation of 
Jft2el£L*A2lv*5 : . frimegemtur rnortisjeh. 18.13. The 
firft borne of death,(as many of the Fathers expound it) 
but Chrift is pvincipium e^primogenitm exmertuis > the 
beginning and the firft borne from the dead , Cohff: 1 . \ 8 . 
Revel. 1.5. by whom we {hall live and rife againe. 

Seventhly ^theDiuell is that roaring Lyon that fee- 

keth to devour us D i .Pet. 5 .8. but chrift u that Lyen of the 

Tribe efluda 5 the rcete of David vphe hath prevailed migh- 

Laftly 3 the Divell is that Old Serpent who ftingeth 
^s to death, but Chrift is that Ser pent "lift up ia the Wil- 
^ernefte , that whofoever looketb upon him and bt» 
eevesinkim, (houldnot pertfh^but have ever la [ling llfe^ 

The Prophet Zachariahjaw in a vifion foure homes 
ifing up to moleft and trouble the Churchy but he fa w 
oure Carpenters come to beat downe thefe homes, 
:*ch. 1 . 1 8,This is the comfort of the Churclyhat there 
notentatidnthat arifeth from Satan to trouble her, 
ut the Lord hath a hammer to heaf it downe, crfive- \ 
enum in Diabclo 3 antidotum in drifts and if there bee 
oy'fon in the Divell 3 tbcreisaremcdy tor it in Chrift, 
The Urd rebuke theefi Satan. 
The Apoftle lude^verfe 8. gathcreth out of this 
ace and out of the fight betwixt Michael the Archan- 
11 and the Divcllaboutthebody of ^r/^ 5 thatmen 
ould not revile thofe who are in authority. Michael 
God bkiled for ever, Satan is a condemned fpirit, 
_______ gg 3 _______ yei 

A great finne to carfe 


H$w torn At ufe of the ceremonies ofthe Law. 

yet Michael will not raile again* him. The Devill is a 

condemned fpirit, and we are bound to pray agaiaft 
him • but wc arc bound to pray for Magiftrates of 
whole iilvation wc hope well, therefore we are not t» 
curfcthem; the Lord commanded his people to pray 
for Nebucbadnez&cr^ and for BabyUn^ lere. 20.7. and the 
Apoftle willcth them to pray for all that are in Autho- 
rity, 1 77/w.a.2.ycaalthoughthcy be infidels ^ Davids 
heart fmot him for cutting off the lap q^ Sauls garment, 
1 Sam.i^, and feould not their hearts fame them, 
who raile againft Princes, much more for killing of 
them, the Lord will make the fowles ©f the heaven to 
difcovcr this wickedncflc, although it befecretly fpo- 
ken ia their chambers, 20. 
The L$rd rebuke thee^ O Satan. 
£tticft. What if a man fhould be tempted by Satan appea- 

ring in a vifiblc forme, what fhould he doe? whether 
fhoulclhe ufe arguments out of the Scripture to repell 
him or not? 

Anfw. He fhould doe nothing but turne his face to God, and 

weepe upon him, and defirc that the Lord would re- 
bukcSatan, Chriftthc Mediator could hold argum fit 
ivichhim,becaufc he was God bleffed for ever • but 
never one clfe could hold ftitch with him, Eva by rea- 
foning and keeping purpofe with bim,§ot thefoilc, 

Oh. But ye will fay thatin fpirituall teraptatious we may 

reply to him out of the Word, why then may we not 
reply to him out of the Word,if he fhould vifibiy ap- 

tsfnfw. The cafe is not alike, for when the devill temptetk 

us by inward tcntarions and fuggcftions,they arc bui 
the meffengers of Satan, and they are not io fubtile 
tentations, for they are mixed with our thoughts 
and therefore may be the more eafily anfwered ; bin 
when he comes in proper perfon, then his wickedaeffc 

Of S Mans accufation ofJ$fhu4 the Highpritft. 



Gifts oece/fitry fox the 
Church into infancy. 

ismorcfpiritua!], G4latb % 6. 12. therefore wee fhould 
rurne to,God,snd defirc the Lord to rebuke biro. 

What arc wc. to thinke of thofeExorciftswho take 
upsa them to caft out the devil! ? 

That gift was an extraordinary gift beftowed onely 
upon the Church in her infancy, and itferved notfini- 
ply for edifying of the body ofthe Church ; the gifts 
which ferved finaply for the Church were, Ephef.^Ao. 
11. Apoftles, E vangclifts, Paflors and Teackers, The 
Apoftlc, 1 c$r. l 2. reckoneth up other gifts which 
were not (imply neceffaryfor the Church, bur onely 
for her infancy^ as the gift of healing 3 the gift of 
tongues , and this gift of cafting out dcvills $ if the 
Highprieft after the -captivity inowld have put in two 
counterfeit ftones in the breaft plate, and called them 
Vrim^AthuTkmim^ would not this havebeenea falfe- 
hoodinhim, when the gift ceafed,toufe the flgnc ? fo 
now when there is no fuch gift ituhe Church, to ufe the 
name, this is but a deceit. 

Gifts neceflary .for the buildingof the Church were of 
two forts. 
Firit, extraordinary 3 as Apoftles and Evangclift s. 
Secondly, ordinary, as Paflors and teachers pother 
gifts were onely for the infancy ofthe -Churchy the 
matter may bee cleared by. thiscxamplc* A Prince 
when he is a child he hath need of a regenr,of counfel- 
lerSj and boyes to play with him 5 but when the Prince 
casnrneth to maturity of age, the Regent ccaferh, and 
[his Playfellowes , but not his Councilors- lo the 
[Church in her minority had Apoftles and Eyange- 
Uifts, as her regents , and jfhee hadthefe gifts of 
i ngueSjhealing, and cafting out of Divels,abher play- 
felIowes,thefeceafe now, but Paflors and Teachers 
ias her counfellers.remaine ftill with her, when Satan 
y$ caft out, n^w, by Exor rifts this is fttf^friiifc by 


Gifts neceflary for the 
Church of two forts. 



How to make ufe of the ceremonies of the LaTb. 

Urufalem taken for the 
City, and for the peo- 
ple in the City. 

forcct0cafthimout,butonelybycollufion, he gocth 
outjbiK he returneth againc. 

Even the Lord that hath chofenlerufalem rebuke thee, 
asifhc fhouldiay, I have decreed that Ierufdem (hall 
be built, although thou haft fct thy felfc againft this, 
yet thou qanft not hinder it 5 Ierufdem is taken hcre,firft, 
for the City lernfdem^ and then for the people gathe- 
red to that City out of the captivity. 

No counfell can (land againft the counfell of the 

Lordjlee what Gimtkel&v& y Aci.%. j8.if this Counfell 

be of God, we cannot hinder it; yee may fee what 

ftrange impediments, were caft in to hinder the buiU 

ding of the Temple, although it was Gods purpofc 

to have ic built againe, there was an huhdrcth and 

thirteeneyeeres before it was finished, after the foun. 

datibn was laid; Firft, it was hindered by craft, We 

mil build with you. } Ezr. j.thenby bribes, They hired 

counf efiers to we&ke?3 the hands of the people t and troubled 

theminbuildwg^Ezr.^^y Thirdly, by falfe accufati- 

onesby letters, Ezr.4.6. Fourthly by force, Ezr.q. 

23* Fiftly, by the Kings edi£t. Ezr. 4.21. Laftly, 

when they could doc no more they hindred them by 

taunts, andraocking, ifafcxe goe up with his tjiileM 

wtldelhoy this worke. Nehem^. 3 . yet becaufe the Lord 

had determined to build it, it muft be builded, the 

Counfell of the Lord (lands fare for ever, therefore 

in Zach&ry it is compared to Mountaines of Braffe, and 

the gates of hell fhallnot prevaile againft it. 

The Lord b&th ehofen Ierufdem , although the Lord 
made choife of krifdtm, yctthis notable vine which 
he planted drgenera>ed,frr*. 2.2 1. andthenhereje&dt 
ir, and brought great defolations upon it, Efdy. 29. 1 
I will make lernfdem like Ariel ^ when Ierufdem killed 
the Prophets then he fpr inkled it wich blood like Ariel. 
the Altar which was fpriakled with blood. 


OfSatans accufttion of Joshua the Highpriefl 


Thref forts of want* 
the Church* 


The anointed ©fth« 

// not tha A hr And finch out of the fire? 
As if the Lord would fay, he is new brought out 
of the captivity , and therefore no mervell though his 
cloathesbe yet foiled. 

There arc three forts of wants in the Church $ Firft, 
wants of necefiuy; Secondly,, occafionall wants* 
Thirdly, 'contracted wants ; wants of neceility are 
thefe, when God witb-draweth the rneanes,that the 
Church canrfbt have thrra^ when the people were in 
the WildemefTe, and Lcrihced there, they had nei- 
ther wine nor oyle to joyne to their faerifice, yet rheir 
facrifice was accepted, becaufe it was a want of necef- 
fity$ fo the Highprieft in the fecond Temple he wan- 
ted Vrim^ and ihummim^ and he wanted the holy oyle, 
therelore he was not called in the fecond Temple, Vn- 
8m lehovs^ut vtr mult arum r ve[}ium i the man with the 
many cloathcs 3 becaufe he had five ornaments belong- 
ing to him^which none of the reft of the Priets had,al 
:houghhe wanted this holy oyle yet he was accepted, 
[ind his facrifice,becaufethis was a want of neceility. 
Secondly , occafienall wants are thefe, when men 
for the time cannot fo conveniently have their defers 
Ifiipplyed^as^ E/eazar ar\4lthamjtr y when they 
[liould have eaten the linne offering in the holy place; 
i hey forgot to eate it, and fuffered it to burnc, becaufe 
hey were in fuch grkfe for Nadtb, and Abthu 5 Jaron 
,aketh the defence of them in this cafe, and fayeth fuch 
hings have befallen me this day, and no niervaile, 
hat both I and my fonnes fliould have forgotten to eate 
hefmne offering in the holy piece, if wee 
eing in our finnc, fhould have taken upon us to purge what, 
he iinnes of the people, (houlditharebeene accepted in 
'he f thief the Lerdl M^scceptethof this occafion- 
ill want, becaufethey were in great griefe,k was no 

nervaile thatthey forgot to eate it j So they now late- 

hh ly 


How to make ufe of the ceremonies of the Law 

The IfraeKts learnt corz 
raption in the captivity. 

Contra&cd wants 

ly comming out of the captivity ,no mervaile that toflm 
was not fo handfomcly dreffed, as hec (hould have 
beenc, for in their captivities they contracted much 
corruption, asm Egypt they forgot their Circumcifi. 
on, and that vvas called opprdrium Eg)pti, /ejh.y Vn- 
der Anttochtu tttrahebant pr^putium^ for teare they drew 
thestin of their prepuce that they might not bee 
knownctobe Iewes, and the Apoftle alludes to this, 
Circumcifi csfnoli attt ahere praputiutn>\ Ger.-j.iZ. And 
when they vJcrc'mBAfyU* they married ftrange wo- 
men-andnomervailethat his cloathes were now foiled 
and foule when he was lately come outofthecaptivi- 
ty 5 a man that is newly rifen out of the aguc,no mervaile 
that his colour be not good, andifheebe weakeand 
fall, we excufc him. 

Thirdly, there arc contra&ed wants^ andthefe are 
notexcufablc; ifamanfhould drinke untill he were 
drunke, and then ftagger and fall , no man will excufc 
him, as they doe him who falleth through fickneffcj 
the Lord that excuteth tofbud here for his occafionall 
want, he will not excufc Vrij&h the Highprieft whea 
he brings the paterne of the Altar of DAmaJcus to Icn- 
frlem^King. 1 8.1 1. This is a contracted guilt, and 
not eccalionall 5 when our forefathers came out of 
popery firft, no mervaile that there were great wants 
amongftthera, and that they favoured of the dregges 
of Rome - 3 but now when we have lived fo long out of 
popery, and yet defire to be backc againeto Egypt % 
what a fhameisthat,the Lord will not be beholden to 
idolatrous Egypt to borrow any thing from her:Chri(l 
ftands here for the occafionall wants of the Highprieft, 
but not for the contracted wants- our fathers lived 
in csnflituenda ccclefia, and we live in conftttut* eecleji^ 
and that which was tolerable in them, may beabhomi- 
nation in us: God accepted of their little knowledge 


Of Sat arts accufation ofjojhua the Htgbprieft. 


but he craves a greater meafurc of knowledge of us, 
bccaufe we live in the funne fhine of the day . 

Ana be angered and fp ike tot hew that flood before him^ 
faying, take away the fe filthy Garments. 

And he anfmred^ that is, he began to fpeakc accor- 
ding to the manner of the Hehrewc*, for no fpeach 
pafled betwixt him and the Angels before. 

Thomas mzxVcth well that Chrift fpeaketh after one 
manner to the Ang*ls, and the Angels fpeake another 
waytoChrift^ for when Chrift fpeakes to them, he 
■ is Jicut agtns iltumwans & reveUns : but when the Angel 
fpeakes to Chrift , he is Velutpaffum^ admirans , confu- 
lens^ ejr acctfien. rcvetat onem &b to. 

And he [pake to thofethat jtood bffere him. 

That i$,mim(hcu unto him. The Angels arc minifte. 
ring fpirits to fene Chrift, but they are miniftering 
fpiritsto attend vs,as a Nnrfe doth her young infant, 
they attend not Chrift to defend and pi ore €t him ia 
danger, for he is their head* they oneiy Minifter to 
him: therefore when the devill cited the Pfalme to 
Chrift, Caft thy fife don w, for he hath given his Angels 
charge to keepe thee^ this place was falfely cited two 
wayes by Satan, Firft,heleavethout/fl att thy wayes ^ 
Secondly, he applyed it falfely to Chrift , they fhaU 
keepe thee, this part onely belonged to chrijltu myfli- 
cfa^tQ Chrifts members, they keepe Chrifts mem- 
bers in all their wayes, but they keepe not Chrift him- 
fclfe; Chrift hath procured this their mkiiftery to us, 
and he is that Ladder,up which they goe up and downe 
Qferveus,6<?/f 28.12. 

Take away the filthy garments from him. 

It nay be asked here, howthe Angels couldtakea- 
way Itflwa's filthy garments $ leeing they have no hand 
ft our juftification or f an&ification : Chrift the media- 
tor juftifieth us,and the holy fpirit fan&ifieth us. 

hh 2 This 

— — — r - — ______ _________ _________ 

To an(Wer is to begin 
to fpeake. 

The Angels (erve 
Chrifbbat attend us, 



Hoy? to make ufe of the ceremonies of the Law* 



God fpeakcs oftentimes 
after the manner of 

Some!parrs of Prophe- 
fiesand vifiens aire not 
to be expound. c 3 literal 

This is but fpoken humanitw^ after the manner of 
men, for as men caufe their fervants to take away the 
foulc cloathes ofhhcperfon. which is to be brought 
before them, and put new apparell upon him, as hfefb 
was brought before F/4M^5 fo doth the Lord fpeake 
heare after the manner of men* 

Thofe parrs of vifions and Prophecies which feeme 
contrary toother parts of Scripture, wearcnotto ex- 
pound them literally • but we are to hold that they 
wetc onely done in yifion. Example, Jeremiah is com- 
manded to carry his girdle to Babel^ and there to hide 
itbedic Euphrates^ Crjv.13.4. thefe words we cannot 
expound them literally ,but in vifion for Jeremiah was 
never yet in Bahei So we arc not to expound the Pro- 
ph'-cy literally, when it is contrary to piety , but one. 
ly in vifion as when Hofea is bidden marry a whore, 
Hofii.i. This was onely in vifion . Thirdly, when 
they are contrary either to decency or good manners, 
as when E&ekiel is bidden goe naked, and to eate his 
bread bake n with mans doung, £2^,4.12, fo we arc 
not to take this vifion literally, that the Angell did any 
thing in our fan&ification or juftification. In the 
parableof the rich glutton hce defired that Abraham 
weuld fend Lazarus^ that he might dip his fisgcr,& put 
it upon his tongue ; in heaven the glorified fouleshavc 
nofingers as yet/ior in hel the damned have no tongues 
yet- butbecaufewecannet conceive fpirituall things 
but by bodily things, therefore it is expreffed after 
this manner ; So every knee in heaven and earthjhallhw^ 
Pbr/.2.\o. there are no knees in heaven as yet to bow 
toChrift, but this is fpoken to oar capacity, for when 
we would doe homage here below, webewthe knee. 
fo heavenly worlhip is here figured by earthly gefture. 
And U him hefaidj?eb$ld J have caufed thine inquity U 
pifiefrmtkte, and I will death thee with change of ray* 
went: Pardoning 

OfSatans accttjation ofjefhm the Higtyriefl. 

2 i7 

Pardoning of finne here is expreffed by putting off 
foule cloathes, and putting on a new garment. 

The Lord delightcs to fee his Priefts cloathed in ho- 
lineffc, PfaL 1 2 2 . i £. and to pnt on righteoufneffs as agar* 
went \ Job, 29.14. and the Hebrevves obferve that C$~ 
fo»aPricft 3 andC^/?aBridgroome come both from 
oncroote, be xaufe the Prieft when he commeth be- 
fore the Lord,(hould be adorned like the bridgroome 5 
the Apoftle faith, That as many 4s were baptizedinto 
Chrifi Jwve put tnChrifti (W4f.3.27.whichis a fpcech 
borrowed from the cuftome ufed in the primirive 
Church; for thofe who were Aiulti or come to age, 
when they were to be baptized, came to the Church 
the Sunday before the pa/cha^ni put upon them white 
Jcloathes, therefore the day was called Dominica in a Ibis, 
[and they were called candidati^ if white cloathes and 
holineflcbecommeth every Chriftian, when he ente- 
red? into Chriftianity, how much more (hould Prea- 
chers ftudy to put on righteoufneffe when they enter 
to this holy calling 5 but many now dare be bold to 
come in before the Lord with their foiled, and filthy 
cloathes j as if they had lyenamongft the pots of £«- 

Secondly, fome come in, and they have not thefe 
nutateritts ^/^chaiigedapparell, but they had rather 
r uperwdui^ to put one fome fbcw of holinefle above, 
out not to lay afide their old finnes, They make the 
outfideoftheplattercleane,butwithinitis full of un- 
:leanne{re,i^//A.2 3>2 5. 

Thirdly, others ccme in with their garment of Lin- 
fey- VVoolfey before the Lord, ye fhall not know of 
what profeifion they arc, like Sceptikes doubting of all 
;hings, now (landing for popery, now for the truth, 
mw broching this herefie, new that. 

Fourthly, fome come in before the Lord with their 
k h 5 woollen 

jrD Sacerdos. 

The caftomc in tke Pri- 
mitive C hurch , whea 
they baptized ckofe that 
were some to age, 

Foure forts olF Gar- 
ments unbeCceming a 


How to make ufe of the ceremonies of the LaV>. 

wollencloathes, the Lord by Efekiel, cap.afy* com- 
mandcth exprcffely that the Priefts fhould weare no 
vvoollinthefan&uary butlinnen, and out of the fan- 
<5hiary when they were about their fecular affaires no 
linnen but wooll, and therefore the Iewes proverb was 
when they faw a worldly minded Pricft,they faid 3 therc 
goeththf man with the wollencloathes; Minifters, of 
all men,fhould ftudy to have their cloathes cleane^nd 
fee that their garments be not [potted with the fi/h, iud. 
23. It was a great change in //r^/, whenthe Nazarits 
who were purer then [now, whiter then milke, more rud- I 
dy in body then rubies-, when they became blacker then 
a C9ale % Lament . 7. So now it is a great change, whea ! 
Minifters whofc Garments fhould be pure and holy, 
(hirimgastbcwingiofa dove covered with filver, and 
like her feathers covered with yeallow gold, come in as 
though they had lien awong the pots, P[al.6§. 1 ^ Many 
now that fhould come inCandidats before the Lprd,are 
fettered and intangied with the affaires of the world, 
yea they come in Leadened with thicke clay, Habak.cha. 
2. 6. having greater care to heape up gold then to 

Great purity required 
in Minifters. 




gather grace to uphold them in the day of their tri- 
all, when Satan fhall accufe them, for being cloathei 
'with filthy girments, as hee did /oflwaihc Highprieft 

And I will c loathe thee with change of raiment. 

lojhtta sfmncs being pardoned already, how is his 
finne pardoned anew againe ? 

There is ourtotall juftifkation, and ourpartialljufti- 
fication^/^4 had his totall juftificationbtfore ; but this 
was his partial! j unification 5 God pardoned him thofi 
finncs which hindered him in his Prieftly office: an ex- 
ample, not unlike unto this we have, Efay 6. 7. When 
the Seraphim came with a coale and touched the lippes 
of Efay, this was his partiall judication when he par- 

Of Sat arts accu/ation ofjojhua the Highpriejl. 



Whether we get remif- 
flonot all cur firmest 
m$tt etfemel. 

God nevtr keginnetha 
worke but that which 

done^l him thofe finncs which hindrcd him in his caJ. 

ling 3 £ y^ 6- 

But yc will fay ; get we not the remifflon of all our 

Cmncs^Jimul & feme/. 

Alihoughall finncs both by-paft and to come arc re- 
mitted to tfic child of God in Gods eternall counfaile, 
^ct the tones not yetcommitted, when they are com- 
mitted 5 and repented of in our fenfc and fceling,then 
:hcy are pardoned when we feclethem to be pardoned, 
■*eccatd prater it a remittuntur per fbrmalem ApplicAtionem 
I as they fpeake in the Schooles) futurA vero virtualiter 
\ant urn i prater it a mfefe^futura infubyefto vel per fom pec- 

And I /Aid Jet them ftt a f Aire crotvne upon his htAi. 

God never beginneth a worke but he pcrfecteth it; 
his we fee in the worke of creation. God refted not 
ntill he had finifhed all his workes, fo in the worke of 
us providence,/^/. 65, il. Thou crownefttbeyeere with 
by geodneffe. Thirdly, in the worke of redemption, 
thrift left not off this worke till he faid con[ummatum 
ft. Fourthly,in the worke of fan&ification, Phil. 3. 6. 
\le that hAth begun a gecdmrke wyouwi/l per forme it urn 
UthedAyoflefutCkrijl. The Lord bringcth to per- 
r&on every good worke begun in us, he is not like the 
lan in the Gofpel < who began to build a houfi , but was 

This is a great comfort to the children of God, who 
ndaiany impediments in the worke of their fan^ifka. 
on; the child of God faith fornetimes with Rebeck*, 
1^.25.22. It had been better for me, never to have 
Dnceivcd; he feeleth the flefh ftriving againft the ipi- 

tj as lAccb and E/au in their mothers belly , and fome- 
me he feeleth the meiTenger of Satan buffcttinghim, 
id hanging fofaft on, and fettering him by the way, 
lat i» his owne fenfe and feeling, he thinkes this worke 

I , 

The comforts of the 
children of God, 



The difference betwixt 
the King* Browne and 
the Priefts. 

;— TH^y corcna regis- 

PI 33^8 cidaris vel 

corona ficordot is ,Exod. 

Threi forts of crowne?. 

How to make ufe of the ceremonies of the Law. 

____ . _ - * — * — 

will never be finiflied, but yet he may take heart to him 
in this, asGod brought home lofhai out of the capti- 
vity ,cloathcd him with change of apparel] , and Lftly, 
put the crowne upon his head; lbfhaikhc Lord finilh 
that good workc which he hath begun in us 3 Philip. 

They put a Crowne upon his had.' 

The Kings Cro.vne differed from the Priefts crowne; 
Fiift in name,the Kings Crowne was called , Gnaterah, 
the Priefts was called Mitznephath; Secondlv, in the 
matter, the Kings Crowne was of pure gold; the 
Priefts wzsfafcia, of filke mixed with gold, and it was 
called tiara. Thirdly, they differed in the for me^ and 
laftly,in the ufe, the Kings Crowne was typical! , and 
civillalfo for governnacat in things civill - the Priefts 
wasonelytypicall. Secondly^thethings that were joy- 
ned with the Priefts Crowne were more vive types 
of Chrift , then the Kings Crowne was • for his Bells 
typed Chrifts propheticall office, his white garments 
his Prieftly office, and the Crowne his Kingly office ; 
he was a more vive representation of Chrift, than the 
King was. 

And they pat a Crowne upon hk head. 
, There are three forts of crowncs 5 firft , the crowne 
of profeflfion , common to all Chriftians, Revelat.%. 1 1. 
Hold fift that thou h&ft Jet n* man take thy Crtwne. Se- 
condly^ mimftetiall crowne which belongeth to faith- 
full Paftors, Phtl. 4. 1. Therefore my brethren y tny )oy and 
crowne. So 1 The jf .2.1 p. And thirdly, the Crowne of 
glory,i pet. 5. 4. The crowne of, he Paftor, ishispeo- 
ple converted by him, Prov 17. 6. chiUrens children 
are the crown* $f old nien,[Gnatereth] went, commeth 
from [ Gtcaiur Icingere, 1 Sam. 24.23, When Saul and 
his men inv ironed David, then they are faid [ Qnatar ] 
cixgere ; when the Grandfather hath his childrens chil- 

OfSatansaccufation ofjo^hm tbeHighprieft. 

2 4? 


drencompaffing him about, what a crowne is that for 
him ? fo a Ministers crowne (hall be this 3 when his 
people converted by him 3 ftands about him like a 
crovvne • The Prieft under the Law in the time of his 
daycs,laidafide his crowne, £z^. 24. 17. and. in time 
of joy and gladnefFc, put it on againe* Many now a 
griefemay lay afide their crowne, and trample it upon 
the ground, for griefe that they have been fo negligent 
in their Calling. What joy can a man have when hee 

remembreth his great negligence in his miniftery 5 and 
flothintheLordsbufinefle? hefliould not be fo neg- 
ligent if he would ahvayes remember that laft crovvne 
of glory which the chiefe Shepheard fhall give, 1 ?a x 5. 
4. A crowne that fadeth not away, The crownes be- 
low here,wherc with men were crowned, were made 
of grafle, ofLawrell trees, of linnen, of woo!l,and the 
beft of them but of gold, which all are fading crownes 3 
but this crowneisaM«e^7'i^ : ff?a*&j an incorruptible 
and durable crowne that cannot fade nor vanifh 

So they fit a Mitre upon his head , or a crowne upon 
his head. After that IcfhtiAjsy the affiftancc of the An- 
gel,had refitted Satan, given him thefoyle,ard had got- 
ten the vi&or y,the Lord in figne of this viSory,and to 
confirme tef\m& in the Prkfthcod, after feee retur- 
ned from the captivity, fetteth a crowne upon his 

This is a great comfort to all Chriftians, but chiefly 
to fciibfuil Mmi{krs,that although they fuflfer pen 
tion , be carried, as it were, into captivity > ac< ufed by 
Satan and the wicked in the world, yet if rhey constant- 
ly ftand out and rcfift Satan , and ftoptKe moutbes of 
thole wicked inftruments of his, by their good life 
holy convention, they may beafiured the Lord will 

i i g>e 

&fjua0Lv\©-} imm&rcef- 
ftbilisMunquam marcef- 
cens , itemflos quidam 
fie diffut quodnon mcir- 
ce feat, fed decerptm 
aJTervctur,?? cum 
cuntlijiorzs defecere, 
madefaclus aqua,revi- 
vifiat, P Unmi lib.z. 


How to make ufe of the ceremonies of the Law . 

give them acrowne 5 cventhc Crovvneof life, Revel. 2, 

10. Feare none ofthofe things which thou (halt fuffet\ be 

holdthe Dtvelljhattcdfl fine of you into frifon , that 

yeemay be tryedjndye (hall have tribulation ten 

aaxes : be thou faith full unto the death, and 

j mil give tite a Crwnc 




Of the eating of holy- 
things* 10. There (ball no granger eate ef the holy thing: 
a fo turner of the Priefl^ or an hired fervant^jhaU not 
eate of the holy thing : But if the PrieJJ b»y any foule 
With hk money % he [ha Heat ofit^&c. 

He Lord made a twofold diftin&ion of 
mcates under the Law. Firft, of cieane 
and uncleane me2tcs 5 and that is taken away 
now 5 for to the cieane aR things are cieane ', 
Titus. \>i<>. The Hebrewes call that which is uncleane 
C iVgg»/] a polluted thing, that is, a thing that is ea- 
ten after the time- and A qui la tranflateth it ifa^Anfrr, 
that is, a thing to be rejc&cd or refufed- And the 
Apoflle ufeth the fame word when he is fpeaking of 
meates, that nothing U ^M^v, ** he refufcdjf it he recei- 
vedwith thankcfeiving. i T/w.4,4. 

Thefccond diftin&ion of meates was this, fome 
were cieane by the Law, but yet if they were eaten by 
perfons who had no right to eat them , thea they were 
uncleane to them • Thirdly, if theyeate them not in 
the appointed place ^ and fourthly,if they eat them not 
in due time. 

Firft, fomcthings the Priefts might eate and their 
fonnes , but not their daughters^ Num. 1 8.9 . 

Herewemuftmarke a difference betwixt the legall 
promifes^andthefpirituall promifes ; the legall pro. 
mife is, the Priefts and his fonnes (hall eate of it,but not 
their daughters 5 but ihe fpirituall promifes are made 
to them and to their children^ and to all that are afarre off, 

i i 2 oven 

;"US Abhominatio 

res abhominanda,pro- 
prie dicitur de came 
fatorii & colons tetri. 

*4 6 

Ho> to make ufe of the ceremonies of the Law. 

Th« difference betwixt 



A diffcMi&e betwixt 
the morall and ceres 

Why tlie fervant borne 
within the houfe and 
bought with money, 
might eat the holy 

ever* as many as the Lord our God jh*ltctlt 9 A3s chapter 2. 

Secondly,thc lcgall promifc was made to the Pricfts 
and their fonnes, but nor to their daughters 5 but in the 
fpirituall promifes there is no difference betwixt male 
wdfemde (7 7/^.3. 18. 

There were other things that their daughters might 
eate of, as well as their fennes,andthc fervant that was 
bought with money , or borne in the houfe, and the 
Pricfts daughter who was a Widdo*, or divorced, 
and returned to her father againc , having no chil- 
dren all thefc migk eate oftheleffe holy things,^, 


Obiervefirfta difference betwixt the morall Law 
and the ceremonially the mora!! Law putteth no dif- 
ference in the worfhip of God betwixt the fonnc, the 
daughter, the man- fervant, nor the maid-fervant , nor 
theftranger 7 EW.2 2,io. hutrhc ceremoniallLawal- 
lowcth the Prieft to eate, his fonne to eate , his daugh- 
ter to eate, his fervant bought with his money to eate, 
and his fervant borne in the houfe to eate, but not the 

Againc , the fervant that -was bought with his 
meny, and he that was borne in the houfe might eate, 
to figtiifie wnto us, that they who are borne within 
thecovenant,& they who are bought with the price of 
Chrifts blood, although Grangers before,are parta- 
kers of Chrifts facrifice . butthefewho are ftrangers 
ftill, are not partakers of his holy body. The Priefts 
daughter when (lie returned home to her father againe, 
might eate ot thefe leffe holy things $ fo we being mar- 
ried to the law., and it having dominion over us^ Rom. 
7, 1 . we were cut of our fathers houfe, and might not 
eate of this holy bread ; but being Head-to tbeiw^ Rw. 
7.4, and divorced from our finnes, as Widdowes, 


Of the eating ofboly things, 


we may come home to our fathers houfc, and be par- 
takers of the holy things . 

Secondly , what things the Prieft and his fonnes 
might eate 5 that which was ignitum lehcv<z 3 the facri- 
fice which was burnt ro the Lord by fire,as thefinne of- 
fering and the Trefpafle offering, the Prieft and his 
fonnes might eate otchcm, but not his daughters; fo 
\ the Shewbread, Leva, 2 4. p. and //(the Shewbread} 
~fha!t be Aarcn md his fennes^ and ihtyjhzlleate it in the 
holy place $ for it is mofi holy unto him^ of the offerings 
of the Lord made bj fire. 

The Priefl and his fonnes might onely eate of 
the Shewbread, but not his daughters , butinnecef. 
firy others might eate of it as well as the Prieft and his 
fonnes,as D^^cndhis meninneceffity eate of it, 1 
Sam. ii,6* if they might eate of it in neceffity, much 
more might the Priefts wife and his daughter in their 
neceffity eate of it. 

When the Prieft asked David whether his men were 
clean e or not,that they might eate of the Shewbread •, 
whether might he have given them that bread in the 
time of their uncleannefie to eate of it in their nacefifity 
or not? 

Ifitbadheeneiaextrearneneceflity, he might have 
given them of this bread to eate 2 to fave their lives, 
although they had beene in their uncleannefie ; but he 
could nor have given them it in their lefie neccility , 
when they were uncleane. 

Thelewes have a rule, where thou findeft a com. 
mand to doe a thing, and a prohibition to forbid a 
thing, and they both cannot be kept, thca theu mufi 
leave the negative and fellow the affirmative. Exam- 
ple, a Nazarite is forbidden to fhave his haire, and the 
Leper is cesaraanded to lhave his haire. Now when a 
Nazarite becomes a Leper, which of thefe two fliall 

ii 3 he 

What things the Prieft 
andhisfons might eat. 




A ruleofthelcvres, 


How to make ufe of the ceremonies of the L&!>. 

The Place where they 
cate the holy things. 

he 'follow 5 hec fhall leave the negative precept which 
commanded him j not to (have his hairc, and he fhall 
follow the affirmative , and (liall (have his hair'e. So 
the Prieft is forbidden to givs his daughter any of the 
Shcwbread, againe he is commanded to provide for 
his family, now his daughter is like to ftcrve for hun- 
ger, which of thofe two fhall he follow; he is to fol- 
low the affirmative here 3 and to leave the negative. So 
in the Sabbath, &c. 

Thirdly., the place where they wcre.toeate the ho- 
ly things: fome things they weretc eateby the Altar, 
that is, in the Chambers of the Priefts hard by the Al- 
tar, fome they were to cate mlerufalcm^ and fome 
they were to eate in any part otCanddn. 

Some things they were to eate in the Chambers nere 
the Altar,£^.42.i4, thofe things in Levit. 10, 12. 
they are faid to eate at the Altar. 

When E^dr/Wdefcribeth the Temple here, he mca- 
neth the Temple under Chrift, and the maintenance 
oftheminiftery under the Gofpel, asthe Priefts who 
ferved at the Alcar under the lavv,eate of the reft of the 
facrifice in their Chambers: fo the minifters under 
the Gofpell fhould be maintained now. 1 Ctr.g.i }. 

Secondly, thclefteholy things they eate the n in le- 
rufalem^ the Pafchall Lambe was eaten within hrufo- 
lem , and not in the Temple, therefore it was of thofe 
lefle holy things. 

The Pafchall Lambe being the chtcfe thing that re- 
prefented Chrift,how is it reckoned amongtt thelelfc 
holy things? 

It was reckoned amongft the Icife holy things, be- 
caufe there was little of it burnt 3 butit was eaten by the 
people, Secondly, it could not be eaten as a Sacrament 
in the Tcmple 3 for the diftin&ion of the families, that 
muft cate it feverally 5 they all could nat eat it in the 



WhythePafTeover was 
reckoned a kffe holy 

Of the eating of holy things. 


Temple. So the firft Tithe was but a common holy 
thing,orle(TehoIy, and it might be eaten any where, 
but the fecond tithe was the more holy tithe,and there- 
fore behoved to be eaten in the Temple before the 

Laftly, when they might eat it. 

Somethings they were bound to eate the felfe fame 
day thauhe things were offred , as the flefh of the facri- 
fice of the peaceoffering , Levit. 7. 1 5, fome things 
might be eaten that lame day that they were offered ,or 
upon the morrow ,as the faerifice ©f the vow, or a free- 
will offcring,Zm'/.7.i6. Butthey might eate none of 
the flefh of the Sacrifice upon the third day after it vras offe- 
red, but it was to be burpt with fire % Lcvit.y. 17,18. 

Now time 5 place,diftin#ionof perfons,and diftin&i-^ 
ons of meats are all taken away, and it enterethnot in at 
the mouth vhich defileth a man^ but that which com- 
meth out of the mouth de filet h him > Matth.15. 11. there 
is no meat now, that isuncleane in it felfe, but it be- 
commeth uncleane to them that receive it not with 
pure hearts, T4t. 1 . 1 5 . Vnto the pure ^ all things are put r, 
but unto them that are defiled and unbelievmg^ isno- 

tkwgfure • but even their rnind^ and ccnfctcnceis 

defiled, and every creature of God is good^ 

tf it be received with thanksgiving, 

1 Tim.\/\ t 


When they were to eat 
the holy things, 

No meat © r it ftl& ans 


Man more uadeane 
than any other creature. 

What the IcgallpoIIui 
tions taught the lewes. 

The Ievvas aide to u^ 
nyofth:Law«ofGod . 

Of pollution by the 




Num. 2 9. n . #<? //£<*/ toucheth the dead body of any man, 
jh Alike unckanefeven dayes. 

He pollution of man above other crea- 
tures ,fhcweth the effe&s of finne which 
caufeth death, Rom. 6. 23. Heethat t$u. 
cheda dead beaftrvas but uncteane until! the 
even, Levitt 1.24. but he that touched a 
dead man, was uncieane for feven dayes. So he that tou- 
the grave or the bones of a dead man was uncieane, ar d 
therfbre they were comanded to bury the bones of tire 
dead, when they found them in the way. Ez*ek> gp.i 5. 
And the pajfengers that paffe through the land ^ when *ny 
feetb a mans hone, then f\ullhe fet up ajignc by it, till the bu- 
tters come and bury it. This flgnified'fuch as were dead 
in trefpajfes andfinnes 9 Eph. a . 1 .and fuch as ha ve their con- 
fcienccs aefiledby deadmrkes, Heb.9.1 3.14. thofe are un- 

And thofe legall pollutions taught the people of 
God how carefull they fhould be that they defile not 
themklvcs with finne, or communion with dead and 
fimefull workes as the ApofMc faith, touch no uncle me 
things 2 Cor.6.\y.and be net partakers of other mens fins, 
keepe thy fe/fe pure, 1 TV'w.5.2*. " 

Whofcever ttwhetb one that is Jlaine with afvordin 
the open fi. Ids fixU be uncleane /even dayes, Num. 1 9.16. 
And the Iewes adde 3 he that toucheth the fword which 
killed the man, (hall be uncleane* but this is an addi- 
tion oftheirowne. So the Lord commanded that the 
Nazarit fhsuld drinke no wine 3 &they addc 3 nor conic 

neer e j 

Of pollution by the dead. 


nere unto a Vineyard. Soihc Lord commanded char 
rhey fhould not cary burdens upon the Sabbath, Jere. 
I7.but they added^that it was not lawfull for a fick man 
to take up his bed upon the Sabbath, lob.%. So the 
Lord commanded that they fliouldgoe'no further but 
a Sabbath dayes journey upon the Sabbath, but they 
added that it was not lawfull to ftirre out of the place 
upon the Sabbath. So the Lord commanded them rhat 
they fhould abftaine from the drinke offerings of the 
heathen -but they added that they {hould abftaine from 
thcwineoftheGentils. So here the Lord faith that 
Whenever toucheth one that isflaine with a ftp or d^ JhaBbc 
uncleane unttll the even. But they aide, whofoever 
fhall touch the (Word which killed the man, (hall bee 
uncleaneuntill the even. 

The touching of the bodies of the dead fhewes us 
what unrcgenerate men are in the fight of God, they 
aredead white they are alive. 1 Tim. 5^. they are like 
rotten g vavesjbeirthnte is an openfcpulcbre, Rom. 3.13. 
and they are like white d Sepulchres which indeed appear* 
beutifufl outwardfo^ but within are full of dead mem bones , 
and all mcleanmjje^ Matth. 2 3. 2 7. 

What are we to thinkeofthe bodies of the Saints, 
when they are lying in the grave, whether are their 
bodies, corpora pura 7 or impura ? 

They are neither corptrapura^ox impura.fed non pu- 
ra^ they are not imfura, becaufe their finnes are par- 
doned ; they arc not pur a , becaufe they are as. yet under 
thecorruptionandpunitlimentoffinnc, but the wic- 
ked, who lye downe with their finnes in theduft, their 
bodies are impura, filthy and unckane. 

The bodies of the Saints being not impura, there- 
fore the foules of the glorified might come to fuch bo- 
dies againe, as Mofes in the transfiguration was thete in 
foule and body, hisglorifiedfoule came to his body 




Whether the detd 
dies ot the Saints in 
grave be pure or not. 




How to make ufe of the ceremonies of the Law , 

A differeneo betwixt 
the glorified foules,and 
finfallfoulii, enio-ning 
into their bodiesagaine, 
Sum m depHTgdtorw, 


In what cafe the I*wci 
finned when th y tou- 
ched a dead body. 

againe, becaufeitwasnotafinnefuil body now, but a 
body lycing under corruptionas yet, but when Lazx- 
phs foule returned to his body, we mjft not rhinkc 
that L**4r«* foule was a glorified foulc (lor a glorified 
ibu!e 1 eturneth not to a finful body to dwel in it againe) 
but the virion betwixt the foule and the body was loo- 
fed a: this time, and the foulc was ftill in the finfull 
boiy^ vrgano 7 that is, 
it was ftill in :hc body, although it did noc animate the 

Whether did he Iewes commit finnc when they tou- 
ched a dead body or not ? 

There was irregularity hare, Jed non peccAtum^ for 
for there is not a finne where there is not a law forbid - 
dingir, forfinneisthctnnfgreffiingofthcLaw. The 
Lord faith nor, yeefhaS net touch the dead ^ but he faith, 
he that tweheththe dead (hall be uncle ane untiU the even 
Then there is a Cornmanacment added, that a cleane 
perfon fhall fprinkle him with water upon the third 
day, and upon the fevemh, Num. ip.i?. So that al- 
though he be not commanded, not to touch the dead, 
yet if he have touched the dead, he is commanded to 
wafhehimfelfe. So there is not a Commandement for- 
bidding a man to touch a Leper, but if he had touched 
a Leper there was a Commandcment given that he 
fhouldnot enter into the congregation until J he was 
purifieth, and ifhe did enter before he was puri* 
fieth, he tranfgrefled the Comman* 
demcatand finned. 



The comforts in Death. 

Ec clef. 7. 1 Better is the day of death' than the day of ones 

N the former part of this verfe,the Preacher 
fhcvvech,tbat4 goodname id better than pre- 
tiom ointment, and then he fubjoy neth, bet- 
ter is the day of death J h an the day if ones birth, 
as if he lhould fay , a mans good name and his report is 
better knowne alter his death, than when he is alive, 
and then his good name fmelleth like the Wine of Le- 
banon, whichin his lifetime may be many wayes blot- 

He preferreth the day of our death to the day of our 
birth, and hee faith, that the day of our death is bet- 

Athingisfai3tobe[^//*r] fundry wayes, firftit 
may be better in it felfe ; but not to the perfon-fc it is 
faid , that it had beene better that ludas had never beent 
borne, it made more for the glory of God that ludas 
was borne, but it was not better for himfelfe. 

Secondly, things are faid tebc better , when they 
feeme to be better .to a carnall and corrupt man , as hee 
faith, that a living dog u better than a dead Lyon, Ecclef. 9. 
4. that is, he had rather live in a bafe eftatc here , than 
to he in beff account amongft the dead. 

Thirdly 3 fom£ things are better for this prefent eftate 
and condition of life than others, as better is a dinner 
ofhearbes vthere Uve is, than a flatted Oxe una hatred chere^ 
wzti> s Prev. 15.17. 

Eourthly , fome things are better for 2 man in the 
ftate of grace,and for his foule, as it id better to be a doore 
kk 2 keeper" 

The cohxfion of the 

On thing is (aid to bet 
better then an other 
fundry wayes. 


Ofthefhortneffc of mans life, 

One thing is fatd to bee 
better tfeen another 

The day of death is 
Worfe to the wicked, 

keeper in the houfe of God, than to dwell in the tents of wic- 
ked men, Pft/,S^.i. Soil is 'cetter to got to the boufe of 
mourning \ than to the houfe offeafting , and for row u bet- 
ter than laughter ,Ecclef 7. 2, 3. So , the day of a, mans 
death ,# better than the d.iy ofhts birth. 

NcxtJetusconGdc^why the day of death is better 
than the day of ones birth ; becaufc,W4# ts borne unto the fparkes flye upward lob 5,7. but the 
his death, is the end of all his mifcrics, and therefore is 
proper! yt ailed, mans dzy, lob 18 20. The day of a mans 
death is better then the day of his birth ^ Luc. 2 . 2 p, Nm 
lettejl thou thy fervant depart in p'-ace , tStm. 28. 1 5. 
Why hafl thou troubled mc< leb\\*. For now fhenldl have 
/ten ftiff and beexe aunt , I /houtd have Jlcpt ; then (houtdl 
have beene at reft. The Councell of Toledo marketh that 
Chrift wept not at Lazarus death,bnt at his reiurre&i- 
on- 5 and this (hould teach us to moderate our gricfc 
when our friends dye 5 and thofe whom we love beft, 
If ye love wf.faitn Chrift, yeewillre]oyce becauft I goe to 
my father Job. 14.28. So we ffcoald rejoyce when wee 
fee our friends goe to our Father 3 and count the day of 
their death better then the day of their birth. 

The day of a mans death ? is better than the day of his 
birth, to the children of God it is better , but to the wic- 
kcd,itis much worfe 5 the child of God faith in his 
death, as Chrift faid, cenfummatume^ then all teares 
are wipt from their eyes ; but to the wicked , it is their 
werftday, as the child of God faith , confummatumefi, 
fothey iay 5 inchoatum eft % Lhc.iS. 25. Remember that 
thou in thy life time received/2 thy g^od things , and Laza- 
rus his evi'i things, but now he is comforted , and thou art 
tormented. Death is worfe to the wicked man, there- 
fore his death is a: led, the death if the uncircumcifed y 
Ez*tk.%%M. andhc dyeth #s a foote x 1 Sam t *$. 33, but rhe 
children of God die in the Lord,and theii death is their 
reft. It 

and the comforts againjl death 

It may fccme, that to be borne is better than death, 
l9h,i6.2Q. AwcwMvhinfheuw travel^ hath for roxv y 
becaufe her hour e is come ^ bittaffowe asjhe is delivered of 
the chila \ /he remembretb no more theaxgui(l),fcr)oy that a 
man is borne into the no? Id. She rejoycerh that fhe hath 
brought forth a Sonne, butwerejoycenotwhenone 
dycth, therefore it may feeme \hn the day of ones 
birth is better then the day of his death. 

It is better for the woman that fhe hath a child borne 
for the continuation of her pofterity,and therfore fhe re- 
joyceth. but the day of the childs death is better for 
himfelfe than- the day ofhisbirtli, becaufethen there is 
an end put to all his miferies. 

Inwhatcafemay amanchoofedeath rather then life ? 

VVc may chiefely choofe death rather then life one- 
ly to be rid of finne, as iWdcfircd, tedefatt andtobe 
mthchrift, PbiLi.23. but this was onely to te deli- 
vered from the body of finre • to prevent finne, it is 
better not to be, than to be, Eechf.q 3. for he hath not 
feene the evillworkc which is done under the Sunne: 
Againe, it is better for reprobates that they had never 
beenc bccaufeoftheirdamnation,asit isfaid of ludas^ 
It bad lecne letter for htm that be had never becne borne. 
Matth.26.21. and it is better to be dead then living, 
that a man may be freed offmne. There is ejje Phyfuum 

4re fie mtr &le ^ it is better for a wicVed man to be, than 
nouobe^rdjione P-tyfadi becaufehc cemmeth nearer 
to Gcd who hath his being of himfelfe ^ but it is worfe 
to him, quoad ejfe morale^ & magis oftandum non ejfe 9 
cumcareritiAfcext^quAwefjecumpctTta, xhatis, it is bet 
tcr for him not to be,& without punifhment,than to be 3 
and be punifiicd eternally. There is in man inftinft, 
reafon, and faith; inflin&tcacheth him onely tofeekc 
the prefervation ©f his body • reafon goeth fomewhat 
higher, and hath fome refpe£ to venue and hon©r, 

kk 3 but 

1 is 

How to make ufe of the ceremonies of the La*to. 

stoici ne fade tar vir- 
tus* tit ELommi ob ini- 
nem *lor'wn mortem 



but yet it is not a right guide to man here, when hee 
wifheth to be dead for fearc of fhamc and fnch worlds 
ly inconvenients 5 but faith fecth farther, and wifheth 
this diffblution, becaufe it knoweth that the body and 
the f oule (hall be joy ned together againe after they are 
feparated and purified from finne. A man muft not 
wifli deai;h, or the grave although, he be bitter in feulc> 
lob % i % 20. and afflictions be upon him, but onely for 

If it be faiJ, death deftroyeth the fubftance of man, 
but finne deftroyeth onely an accident in man? there- 
fore death foould not be (Hired for the efchewing of 

Death is not a totall deftru&ion ofa man, neither is 
a man turned into nothing when he dyeth, neither 
wiflicth he death that he may not be, but that this Ta- 
bernacle may be diiTolved, that he may have, A bail- 
ding of God, an houfi not made with bands, etermll in the 
heavens. 2^.5.1. 

Obferve that men looke diverfly upon death. Firft, 
as ic is an enemy to nature, and fo all men abhorre it. 
Andthenaturallmaninthis refpecf calleth it a bitter 
death, 1 ^w.15.3. ***£*£ ,a ^3 Surely the bitterneffe of 
death is pajt. Secondly , fomc looke upon it as the 
wages of finne, Rem. 6.31. then it is a more bitter death, 
and thirdly, fome looke upon it as a pafTage co life, and 
thcnitistobewiibcd,butnotforit ftlfr, but for ano- 
ther end, aswhenafickemandefireth a bitter potion 
for his healths Hike 5 for no evill of punifliment is to 

There are two periods fet do.vne here, our birth^ 
and our death, and not our life. It is the manner cf 
the fpirit of God in the Scriptures to fet dovvne the two 
extremes, and to leave our the mid.f, as PMiJ, 
the Lord (halikeep thy going in, and going tut) that is all 


Ojthe eating of holy things, 


thy wayes, fo Exod. 8. 1 1 . 5 . And alt the fir ft borne of the 
land of Egypt fhall dye from the fir ft borne of Pharaoh that 
fitteth upon the throne, unto the fir ft home of the Maidfer- 
vant jhat fitteth behind the Mill, here the reft of the 
people arc left out for fhortnefTCjfind the two extremes 
are cxpreffed, foNum 6^. from the kernelltothehufke, 
here the wine which is the midft is left out, fo lob. 
24.20. The rcombe flail forget him 3 andthercormesfba/l 
feedeftveetly upon him, here the birth and the grave in- 
clude the wholelife. So here are fctdowne our birth 
and our death our two graves, thegrave out of which 
we come and the grave unto which we goc» lob joy- 
nerh thefe two together, Naked came I out of my Mo- 
thers wombe, and naked fhall / returne thither, lob.i.u, 
he was not to returne backe to his Mothers wombe a- 
gaine, but he was to returne backe to the grave againe 
thefecond wombe, and Chriftjoyneth the belly and 
the grave, Mattb.x 2.4. For as Unas was three days and 
three night, in the W hale $ belly. SofbaD the fome of man 
be three dayes and three nights in the heart of the earth 7 
hence it is that the inferior parts of the earth are both 
called the Mothers wombe, and the grave, PfaLi3?. 
15. My ful fiance was cur toufly wrought in the lowe/l parts 
of the earth, that is in my Mothers wombe, and as no 
man hateththe belly that conceived and bred him- fo 
no man fhould hate the grave which is his fecond 

He marketh the two extremes here the birth and the 
death,andpaflethby jour life, to teach us the fhort- 
nefTeofourlife, the Scripture defcribeth thefhortneffe 
of mans life fundry wdyes f Firft, he calletb our dayes 
annimmeri, that is, which may bee cafily numbered, 
lob. 16. 2*. when a few y eeres are come (y eeres of num- 
ber) than I fhall go the way , whence I fhal not returne, 
tedies numert fignifie a few dayes, T^nrn. jp. 20, fo 



Ofthejbortnejje ofmanslife> 

homines numeric few men y Deut.^27. So Ezek. 12 1 6. 
and E fay. 10.19. 77;* /*/? 0//^ trees of his forreft fall be 
number, that a child may write them, that is, they /hall be 
few, and here lob faith, when yeeres of number are come, 

that is, a few yeercs that may be eafily numbered, to 
note the fhortneffe of his dayes. Secondly, our life is 
callcdyifltf««,fyi/.i7.i4. Thirdly, our y ceres are re- 
duced to threescore andtenne K andtfbyreaJon offtrength^ 
they be fouref core, yet h their flrength labour and for row, 
for it is fiont cut off* and weflyeaway-, if a man ourlive 
tbreefcorcand ten, he payethintercftfor thofeyeeres, 
much farrow and griefe. 

Then our yeeres are compared to the dayes of an hire* 
lingjob 7. 1. which was a (horttime,theyeresofan>rr. 
ling were but three yeeres, and the Lord to fhetfr the 
fuddaine deftru&ion that fhould come upon M oah^ 
he fakh,£/ry.i6.i4. Within three yeeres, as the yeeres of 
anhirlingand the glory of Moab fha&be contemned ,that is, 
it fhall fliortly be contemned, fo/^iaith, his dayes are 
like the dayes of an hireling, that is ,they are very (horr. 
They are compared to monthes/^.i^ j. the number 
of his monthes are with thee. Then they are compa- 
red todayes, andtoanartificiallday fronihefunneri- 
fing, to the fetting of the Sunne, they arc iikezraffe which 
groweth up, in the evening it is cut down and whiter eth, Pf 
90.6. and to a watch in the nigh^which was but three 
or fourchoures, verf$. then they are compared toan 
houre,then to a moment, and laft to nothing, Pfal. 


So our yeeres for the fliortnefTe of them are compa- 
redto a poft,/^,2 5. AW my dayes arefmfter than apo/l, 
tbcyflvawA} & /eeno^osd.theyarepapiaway astbefotft 
/hips, as the Eagle that ha/Jeneth to her prat, Marke rhc 
gradation here. Firft, Job comp,;rech his dayes, to a 
poft, a pott goeth on in his journey very fwiftly, whea 


Of the Comfortsyn death ■ 


one horfe wearieth he will take another, and fo goeth 
©fl 5 but yet he muft reft fometimes: Therefore hee 
goeth further and compareth them to ihtfrviftejljhips, 
that are called Chips of defire, the fhip will not weary 
day nor night, yet there may come a contrary winde 
and make her flay- therefore he goeth higher, and he 
compareth his day csUtheBagle^ which of all fowles 
is the fwiftcft to catch pray, and nothing ;can ftay her 
untill fhe have obtained it. So mans day es wearies not, 
nothing can ftay them in their courfe, but they flyea- 
way, andhaften to their end. 

So mans life is compared t$tbe weavers (bitle, hb.j, 
6. this comparifon would be marked, for the fhutric 
carieth the threed within it, and the weaver toffeth the 
fliuttlc too and fro untill the threed be fpent, and then 
hecuteth it off.So time is the weaver that toflcth the 
Shuttle and ©ur dayes are as the threed within the fhut- 
tle, which peece and [peece are fpent, and then death 
i cutteth them off. So they arc compared to a fmoke and 
i to adreame f or to a vapour, ?/f/.4?.or to the breath 
of ones mouth 3 and to this the Apoftle hath reference, 
when he faith,what is your life pit is even a vapour that - 
appearethforia little time, and then vaniflieth away, 

Now that 9ur death may be comfortable unto us* 

firft,'wemuft remember' that we are raortall>G!w. 2, 17. 

In that day that tbwcatejl thereof \thou fhalt dye the death % 

Symachua tranflateth it, lAertaiis eru^ the consideration 

of mortalikes in Abraham^ made him to fay that he was 

butduflandajhes, Gev.7%* 27 It h appointed nnio men 

'wee todyejwt after this the ludgeweKt^Hsb.Q.vj. If men 

jdyed not, they could not obtaine life eternall, fexfiefb 

mdbkad 'cannot inherit the Kixgdcme ej *God^ neither doth 

wruption wherit mewupthn^hzxeioxz we muft either 

ic, or be changed 5 And this corruptible rhufi be put m in- 

1 1 corruption., 

\n n »ii nnu i i i 


And the [Jiortnejfe of mans life. 

fit difti quod facile mu- 
tantur arfin mutabit. 

corruption ^and this mor tali mujl put on immutably , and 
then we need not to be afraid of death , for it /lull be 
/wallowed up in victory ^1 Cor.i). 50. as the Wife man 
faith Ecclus 14.12. Remember that death is not Ung in 
commin^^ndthat the covenant of the Grave is not (bswei 
unto thee \ 'The Lordfheweth unto us that we are all 
mortall,andthatvvcmuftdy<\ but he fheweth not in 
particular the time when we (lull dye.^and therefore we 
fhould be ready at all times. 

Secondly, remember the advertifements of death, 
when thou art faint and weary , thofe are Gentlemen 
V fliers to death , whenyce feele thofe meiTengers, re- 
member that the found of their Mafiers feet is behind 
them^i King. 6.32. We are called in the Scriptures, 
[bene hhaloph~\prov^ii.%. children of change*^ and the 
lockes ofour haire are called \_mahhaliphotb ~\ mulatto- 
nes ludg 1 6. 1 3 . becaufc they are foone changed, when 
our haire beginneth to change once,that is an advertife- 
ment to death,as the wife man faithjbut many men take 
no notice of thofe advertifements, when a Sergeant 
commethtoarreftaman,the man abfenteth himfelfe, 
and will not iecme to be at home-, yet notwithftan* 
ding the arrcftment is valide,and holdeth good in the 
Law: fo thofe advertifements of death, although 
thou neglc& them, andfeemeftnottobcat home ,y< 
the aireftment fhall hold good , and thou fhalr be 
forced toanfwer at the day appointed. 
Thirdly ,lockc upo the death of others/or thathe k>< 
kethiirioufly upon the death of others,he cannot chi 
but that he mufr remember his mortality, 2 t \ 
When Amafa was wallowing in his blood 3 all :he pc 
pie flood ftill and look t upon him^ when people ' 
hold the death of others, then it fhould put them 
minde of their owne death. 
Fourthly , acquaint thy IHfc often with dea^h, tfati 

Of the comforts in death , 


feeme a<tt a ftranger to thee when it com meth^Hierome 
fet the skull of a dead roan before him daily, and the 
.Anchorites of old fcraped with their nailes fome part of 
their owne grave every day 5 Put not the tvili dayfarre 
from thee^Efay 22 A 2. When the Lord called the Icwcs 
ro mourning, yet they put the evill day farre from 
them,and they laid, Letuseatejet m drinke^forto mor. 
row wee flail die, 1 Cor. 15.32. Many men live now as 
though they fhould never dye 3 they moke a covenant 
with death,as the Prophet faith Ef&y 28.16- We have 
made a covenant with death , and with hill are we at agree- 
ment. Butthey aredeceived , death is unmercifully 
will mak a league with no man,this league is made only 
in the imagination of their owne hearts. 

Fiftly ,confidcr the comforts which we have againft 
thegrave, it is very terrible in it felfc, itiscalleda/>tf, 
E/S 38.18. darknefie and the Land \oj oblivion , Pfal. 88. 
13. Thejhadcw of death, leb, 10. il. corrupt/on and de- 
flru0un y and for the power of it, it is C iid to have gates 
and dceresjob 38.1 3. and afoule, Efay 5.14. [Hirhhibbah 
fheol naphfhahyhe grave hath enlarged herfoulefo to have 
hands PfaL^.i 6 apd 89.49. fo to have a mouth ff 14 1 . 
7, fo nfiing 1 Cor. 1 5 . 5 5 . all thofc Epithites are to fhew 
how terrible and fearefuUitisto a wicked impenitent 
finner who lyeth down in it with his fins upon him,but 
tothegodly \tisKo>,xy% f icv, a fleeping place- it is a place 
that all men, yea even the beft muft come into ' lacob 
made accouncro go thither Gen. 37. 35. and/^defircd 
to be there; Othstthcu wouldcfl hide me in the grave ^ 
'^14.13. Becaufe he knew that irwas/h* houfe, lib. 
17. 13. Yea Chrift hirpfclfe was there, and fan&ified 
it, firfthe bought the grave, the price of him that was 
valued,after that ludas had caft it backe againe 5 was gi- 
ven for a potters field , for the buriall of flrangers , 
I this is the firft right which gentiles have to the grave, 

11 2 becaufe 

C y * " 

t i - 

chrum anit/tam faam. 


Oftbefhortnejfe of mans life, 

becaufcChriftpurchafedit unto them, Againe Chrift 
was.buriedin Golgotha where his blood ratine downc 
upon the graves of the dead that were hurled- there. 
Thirdly, hehath ly en downc ink a d whereas it was* 
loathfomebefbre, now he hath perfumed it, fo ; hat we 
may fafrlylyedowne imhat bed in which his blefled 
body lay | and laftly he hath the key of the grave, to 
open it when he: plcafeth fo that it hath no powerto 
keepe us. Revel*. 1. 1 8. I have the keyes of hell and of 
death 3 this is a fingular comfort to us then who. are the 
Children of God, fo that we may fay better u the day 
of our death than the dayvfotsr birth. 

Sixtlyj weefhould remember that our dead bodies 
are within the covenant, and the Lord forgetteth them 
not : When laceh went downe to Egjft the Lord pro- 
mifed to bring them ba£ke againe, Cj^.46.4. but how 
did the Lord bring him backe againe, feeing he dyed in 
Egypt* The Lord was with him when his bones was 
brought out of Egypt : fo the Lord preferveth ail the 
bodies of his Saints 5 and he keepeth ail their bpnes,tyi/ c 
34. 2 o.y ea even when th ?y are in thegrave,becaufe they 
are within the Covenant, therefore it is called, domut 
vivemtitmjhz houfe of the living. 

Laftly, that our death may be comfortable unto us, 
let us remember that it doth not onely put an end to 
our miferies in this life, but it is the entrance to glory 
and everlaftiag happinejGfc, where wefliallfecthcLord 
and his Angels,aad abide with them eternally . Mvfii 
is renowned unto the worlds end, became hee faw the 
Lords backeparts onely- but we (hall not onely fee his 
baclccparts,burwe {Irdlfee kimtsbeu^ even face to face] 
1 Uhn 3.2. 1 cor. 13.12. TheQuecnc of ^fe^heari 
many things of salem*n y and yet the halfc'was not told 
her, but when fcce faw him hec to face,thcn fiiee faid, 
Happy art thy me^happy are thy jervams thatjiandcenti- 


and the comforts againft death. 

nuiSj before thee, i King. 10,8. So in this life wee heare 
many things of Chrift the true Salomon and his king- 
dome ,but yet the halfe are not told us, for the eye hath 
not feint \nor eare heard, neither have entredinto the heart 
of man, the things which God hath prepared for them that 
love him, i Cor. 2.9* But at the day ©four death when 
our foule (hall be feparated from our bodies, then wee 
fliall fee thefe things, and (ball fay with the Queene of 
Sheba, happy are thy men, happy are thy fervants that 
fiandcontinnally before t&egpnd blefjedare the dead 
that dietn theLord.Revel. 14. j 3, If wee can- 
fider thefe things ferioufly, wee fli al 
be inforced to conclude with Salo- 
mon, here better it the day of 
death ^than that day 
one u borne. 


# * 


^£^^^•^^^5. foreatcofthis. *. eat* not 

tetr^W^ 7J, kV^ ftuits.pag.82.Lz.. dele 
fore Ti l'?%' 9 ^-' • ^ntecoO,r i Pafieover. pag. lo^lfi udele there- 

K'thi fort 5 J b CW n ° £ V} 1 m W* yeere ^ as ™*fi« WW 
not his daughter, pag. 1 68 J. z , 7 .for t hee 3 r.his. 





PI amely di (covering divers of their ancient 
Rites and Cuftomes. 

As in their Governours,Government,Synec{rion,Ptinifh- 

mcnts, Civill Accompts, Contracts, Marriages 3 Warrcs, and 

Alio their Oeconotnicks, (Ft%t.) their dwellings, Fca- 

fting, Clorhmgjand Husbandrie. 

Together with twoTreatifes, the one (hewing the diffe- 
rent cftate of the godly and wicked in this life, and in the life to 

The other^decterring how the wicked maybe inlightned by the prea- 
ching of the Gofpcl,and ; yct become worie afrerthey be illuminated. 

Ail Tthicb are cleered out of the Origwal! Languages, and doe ferue^ 
as a (becidl helpefor the true under ft anding of divers difficult Texts 

of Scriptures. 

Venia dandaprtmum aliqmd exferieyiti. 

By I© h k W e e m s e, of Lathe ker in Scotland, 

x , Preacher of Gods Word. 

w , . i - - 

L &*LD Q 2f; 

Printed by Iohn Dawftn for Uhn BelUmie> and are to be fold at his 
Shoppe at the figne of the three Golden Lyons ki Cernehili^ 
new* the HojaII Exchange. I 6 1 1. 

a i 

r~\ i T 



C O L E N E 


Lord Atack^n^ee and t\intaill r 

one of his Maiesties moil 

Honorable Privie Councell 

in the Kingdome of Scot land* 

Honorable and my Very good Lord, 

: Od who is the God of 
order and not of con- 
fufion, from whom all 
good things de/cend, 
hath placed here below 
fundry forts of people; 
the- Ants are a people not 
ftrongjjct they prepare their meat in the Sum- 

A $ mer ; 


Njfeum 3. i4k 

Prov* jo. rjf« 

Pror« *» 7- 


The Epistle 

mer > the Comes are but a feeble fblke, yet make 
they their houfes in the Rocks 5 the Locufts haue 
no King, yet goe they forth ali of them by 
bands ; the Spiier taketh hold with her hands, 
and is in Kings paJaccS;this fort of people dif- 
fer very much, for fome of them are ^ipe/toi, 
which provide oneiy for the prefent day, but 
lay up nothing againtt the morrow * the Graf 
hopper provideth not againft the winter as the 
^doth* there are others of them who Hue 
by rapine,as the (aterpiilers who devour all and 
then fiie away^and Nahum compareth the Mer- 
chants of Ninive to thef e, that carry all the 
wealth away with them * and thereare fome 
of thofe people which arc infatiable, as the 
Horjleacb, that hath two daughters who cry 
continually, Gm^gxue y This fort of people are 
governed by inftind onely * the Locufts hauc 
no King> yet they goe out in bands \ the Ant 
hath no guide, overfeer, or ruler, yctfbeeproVi- 
detb Iyer meat in. the Summer ', and gatherttb her foode in 
thebarveft, although they haue no King or ru- 
ler to command them, and everfee them, nei- 
ther a guide to dire<5t them, yet they arc ruled 

Thereare afecond fort of people that God 
hath placed here below, and they are men ; 
and there is a greater difference amongft this 


E D I C A T O R I E. 

people, than amongft the former, for looke 
uponfomeofthem, andyeefhall liardlydif^ 
cerne whether they be men or not, and as the 
Pbilofophersfoy, there are fome forts of creatures 
that we cannot te<l whether they Hue the fen- 
fitiueorthevegetatiue life onely, there is fo 
little Iifein them, as in the Shel-fifli $ fo it is 
hard to difcerne whether thofe Hue the reafo 
nablelife, oVthebrutifh onely, they haue no 
lawes, they lodge in the caues of the earth, 
goe naked, catrawflefh, and although they 
haucthefliapeofmen, yet they haue but the 
heart of beafts in them, as Nebucbadne^ar had. 
There are other men who are ruled by reafon, 
and politicke government,for their God hath 
taught them, he may be called their Gd in this 
rciped, as the Prophet E/ay calleth him the 
husband-mam God,bccavAc he teacheth him how 
to manure the ground, and fo God commeth 
necrer tothem ; they are a people here, but yet 
they arc not Gods people, and it is better to be 
a dorekceper in the houfe of God,than in high- 
eft advancement amongft fuch. 

There is a third fort who liue in his Church, 
andthisisthehigheftfocktieinthis life, and 
here wefhall fee policie, juftice, frugahtie,and 
all vcrtucs, becaufe Gods worflhip is here, 
and as the inferior faculties of the foule are 


Ety 28 %6 

prai.84. , 

The Epistle 

PfaL 104. n» 
2 King, 4* 

Numb,£ o. id. 

Pftl IT. 

Ad. it *8< 

ermmnter by way of cxcellencie contained in 
the fuperior, fo are all thofc comprehended in 
Religion > and as the (hadow followeth the 
bodie, fo dothpolicie and order follow Reli- 
giomifa man would learne frugalitie, let him 
looke to hfepk, who taught the Senatours of 
Egypt-, if he would leame policie,!et him looke 
to the government of Salomons Court and his 
houfes if he would learncto be a good war- 
riour, let him fee what order the Lord hath 
placed in the Campe of the Iewe*i and if he 
would learne juftice, he fhall fee it cxa&ly dc- 
fcribed in the LawofGod. 

My Honourable Lord, I haue made choife 
of your L p : to rccomend this Treatife to your 
Patrocinie, becaufeyee know what it is to be 
amongfl: Gods people 5 many great men if 
they get their portion in this life amongfl the 
people of this world, they care not to be De- 
nifons in the fbcietieofGodspeoplc^and they 
content themfclues with the portion of this 
world, and fay, r Bcnum eH hie ejje ; but this is a 
freedome which is bought at a higher rate, 
itcoff the chicfe Captaine agreatfumme of 
money to be made a freeman in (Rome ; but to 
be made a freeman in the Church of G o d, 
it coft the price of Chrifts bloud. Great men 
defire to be out of this £rft fbcictie, they dc- 


D E D I C A T O R I 

fire not to Hue like beads; but if they come 
tothefecond focietie, to Hue like civil! men, 
that doth content them ; they giue G o d 
thankes (perhaps ) for this, that they are men 
and not beafts, and that they haue beene bred 
civilly, but few giue God thankes for this, 
that they Hue under the Gofpell, where they 
may learne Chrift, not rmny t^pbk are called, 
Sometimes they may tremble and feare, as Fe- 
lix did ; and put offtheir converfion to another 
time, and tome of them are like rfgrippa, who 
almoftareperfwaded to be Christians \ but 
few like Sergius Taulm, who was converted at 
Pauls preaching. 

h/iy Lord, you haue had ftill the pra&ife of 
Religion in your houfe, and one of the bell: 
helpes tofurthcryou, your worthy and reli- 
gious lady, whafs name fmelleth now like 
the wine of Lebanon, whcnftiec is gone, and 
now fiie enjoyeih the fruit of that, when nei- 
ther her Nobilitie, birth, or worldly honour 
profited nothing; and this I Write unco your 
L p : befeeching you to goe on in that Chri- 
fiancourfe, that both by your place $ndcx 
imple, you may draw others unto the truth, 
The Lord promifed that he would giue the 
ttermo/I parts of the earth for a poffefiton to his Sonne , 
his is the Motto of this Hand, and the farther 

) ( North, 

i Ccr. a. 

A& H* **• 
Ad z6. 28. 


*- 7- 

Hofea F4 -fi 

Puis. 8. 

The E p i s t l e, &c. 

North, it is the nearer to the ends of the earth, 
ftudie therefore my good Lord, that lefus 
Chrift: may haue his pofTeflion enlarged in the 
North, and this fliall be your crowne in the 
latter day, when all your poffeffions fliall 
faile you. 

low Honours in dlMiftdlfiJbmJhny 



Oft be IttdiciaHLaw in getter all. I 


That Kingly Government is befl. Paoe 4 

C A P. 1 1. * 

\^An explication oflothams Parable. 7 


Why G*d was angry with them for chafing a Kin?. 1 2 

cap. mi. 

What Samuel meant by miflipat hamnjdech* 14 

CAP. V. 
k^A difference betwixt the election of Saul^and the ekcli@n 
of David. \6 

Of the annointing of their Kings 5 and whether the Kings 
and Priefls were annointed with the fame oyle y or not. 1 8 
How the Kings ofludah and Ifrael brake the cowman Je- 
ment in multiplying wines. 2 2 

A wmparifon betwixt Salomons Kingdomeand Chrifts. 

Whether Rahab was a betrayer of the Citie oflaicho. 34 
CAP. X. 

Whether the Kingdome of Judah or Ifrael were the beftGo- 

)( 2 vrrnwent. 

The Contents, 

vernmcnt. 3 8 

whether the Icwcs might chufe Herod for their King. 44 

Whether Ifhbofeth was a yebellin Affecting the Kingdome, 
or not. 3 47 

Whether it was law full for the Iewes to pay tribute to C#- 
far, or not. 49 

Whether Naborh might hanejuflly denied to fell his vine- 
yard to Ahab, or not. 52 
Whether the lizwesjhculdbe toller at ed in a Christian Com- 
mon-wealth. 57 
Of the Synedrion of the lewes. 6 1 

Whether a Judge is boundto gme fentence according to things 

proved and alleadged^ or according to his owne privates 

knowledge. 66 


An partus feqnittir ventrem. 70 


\^4 n error prfona irritat contraclum . 7 2 


That a Indge may gine oat fentence by the information of the 
falfe wttneffes, and yet be free. 7 5 

C A P. XX I. 
Of one who killed in fnAdainepaftiw: 77 

cap. xxn. 

Whether they might take thefonnes of the Prophets widdow 
for debtor not. 80 


The Contents. 


Whether a man may fell his fonne for debt or not. 8 ? 

Of their divers forts of Rulers and Commanders . 8 6 

of the civill counting of their times, and firft of their houre. 

Of the houres on Ahaz Diall. g^ 


/ their day . g<$ 

How they reckoned the dayes of the weeke. $ 8 


Of their moneths. i o o 

O f their yeare. io5 


Of their nnmbring and manner of counting. I o 8 

' CAP. XXX. 
Of their civill contracts and manner of writing them. 112 


What things the G eel was bound to doe to his kinsman, and 
what things were done to him by hu brethren . 116 


The difference betwixt the brother naturaU y and kinfman, in 

raffing <vp feed to the eldejl brother, and what was done 

if they re fifed. up 


Of their marriages. 122 


Whether a brother naturall ( to keepe the Tribes diftingui- 

f\nd) might marrie his brothers wife or not in Ifrael, or 

__ )( 3 * 

The Contents 

is it meant onely of the next km r m.<n. 

Of their Prifons add places of pun? foment, 



Of their whipping. * 1 8 


Whether an Ifraclite that had lytn with a bond-maid that 
was betrothed, was whipped or not, 141 


Of the Law of Retaliation. 

That theft among the levoes was not capital. 


Of their proceeding in Judgement before ? hey executed the 
wale faff or. 148 

Of their capital! 'pttni foments. 1 5 1 

They gave wine to tbofe who were going to bee exc tented. 

Oftheirwarres. T56 

Of their burials. 1 69 

Of the Iewes Oeconomicks. 1 77 

Of the manner how they fate at Table. 1 8 1 

O f their Feafls. 182 

Of the place where th Romanes vfed to make their 
FeaHs. 185 

Of their manner of drinking. 1 8 8 

Of their apparell. \ $p 


The Contents. 

f the divers ftuffes whereof their clothes were made^j 


Of their Husbandrie. 

Of the manner how they threjhed their come. 

A comparifon taken from ripe figges. 

A comparifon taken from fhcpheards. 

Of the miseries of the children of God in this life ? and 
their hap fie efiate in the world to come. 1 9 5 

How the wicked may beeinlightned by the preaching of 
the GoJpeJl } andyet become worfe after they bee illu- 
minated* 210 




-■■"■•.■ ..■■ ass; 


A Table of the places of Scriptures 

explained in this Treatife of M o s e s 
ludiciall Lawcs $ the firft number fliewech 
the Chapter, the fecond the Verfe, and 
the third the Page. 



8 12 66 

ii 8p 

55 12J 
3 119 

12 205 
12 I24 

21 I97 

22 84 

33 85 
*s> 158 


2 7 




Cap. Ft. Pag, 



1 3 

Exodus t 







3 1 iP2 

5 47 
13 204 

29 95 

27 81 

H i)3 

7 17 


8 17 95 
10 31 2 
U 19 100 

12 15 1)8 

14 33 62 

D cuter on. 
6 1 1 
8 4 160 
12 54 
14 12 
20 6 
10 37 
6 121 

l 7 












2 4 



1 17 170 

2 14 l8o 

4 11 127 

3° 175 


3 15 
5 10 

7 2 

P P 
11 15 
14 8 

18 17 





1 op 




1 £<««>. 

2 1} 14 
2) 15 

7 17 
*3 P 
7 123 
11 199 

?i 13 1 

2 &»«*. 

I l8 170 













■ * " ' ■ , l , _ . 

The Table of places of Scripture. 


IP 17 41 

24 12 17 

i5 5 



2 I 208 

3 11 25 

4 7 


5 23 
9 26 










2 .flf/»g'. 

3 7 49 
9 I 19 

15 19 33 

21 20 Ibid 

















2 Chron. 

2 17 15 
11 17 32 
32 27 23 



2 5 


7 65 21 

25 85 



I9b t 





7 24 

4 42 

12 156 

8 96 
30 155 
19 131 

13 200 
25 205 

5 91 
104 15 9 
105 18 137 
137 15 176 




6 6 88 
13 in 
gl 146 

5 3° 


Cap. re. Fag. 

23 10 118 

3 8 105 

16 9 


2 28 26 

4 12 I 

9 8 9 

10 2 108 

16 177 

3 4 126 







2 7 

3 7 
8 2 

10 27 

2( 7 

30 24 Jpi 
40 12 I08 

Jo 7 48 
53 9 174 





6 4 97 
9 18 I71 

11 19 135 i 

16 77 183 
29 26 135 
32 9 54 

34 5 
38 6 

43 12 


x 34 

Lam 9 

2 II 
4 12 



1 1 103 
IJ 2 9 
16 24 34 
18 16 82 


1 12 179 

2 31 2°3 
9 25 96 

2 3 124 
9 10 iQi 

IO II Ip2 

*3 11 5 

2 8 154 

bait ah. 

7 185 
18 167 


The Table of places of Scripture. 


2 5 136 


5 • 87 

6 16 16 

7 I HP 


3 l2 l 9l 


1 1 107 
9 9 17 

12 12 I70 


2 8 86 

4 4 1 


5 22 61 

6 29 197 

7 *7 52 
ir 18186 

20 2 52 

22 17 49 

25 3° 134 

26 12 10 
68 59 

Cap. Ve. Pag. 

27 9 113 

*7 59 

II 13 193 

14 iy 186 
56 68 

15 23 £55 


2 51 3° 














3 *9 
5 3 1 

8 49 

9 31 

*3 3 
16 ip 





35 136 


4 IP 7° 
I2 lo 134 

Cap. Ve. Pag. 

2 3 31 

13 35 88 
21 4177 



2 60 
14 30 

13 178 
13 67 j 

1 Cor. 

5 11 73 

12 63 

10 31 184 

2 C(?r. 

5 17 »°7 
n 24 139 

J 3 I 7* 

4^8 168 
'9 17^ 


2 6 30 

3 5 41 

I Tim. 
2 I 
5 * 


2 7/0i, 

2 4 167 

4 13 


1 4 i?6 
9 21 

2 5 25 

2 Pet. 

1 ip 97 

1 lohn. 
1 1 76 


7 4 J 49 
9 190 
1 105 

14 3 



A Table of the Hebrew words 
expounded in this Booke. 






33. M 





n Bwonflrmvum 































14 I 
































«[ A Table of the Greeke words 
expounded in this Booke. 


9 AfJiwlo$ 
*Af tyoy 







TvifTiog ^1 

rfct^etli^ 88 







9 Ex#<x>f7>is 


! ETCtyojUI?0$ 




















178 i 




2 : 

152 j 








Xg/j) )Uttx7^«i 










An Alphabeticall Table of the chiefe 

matters and principall diftinitions 
contained in this Booke. 

ADonijah how guilt'te of 
treafon, 43. 

Anger felUweth the com- 
plexion of the bedie, 80. 
to do a thing in anger, jp . 

Anointing of the Kings a 
juiiciall Law, 18. See 
King, their anointing be- 

. fore meaty 187. 

Apparcll, of the matter of 
their apparell, 18 p. See 

Apologue, two Apologues 
found in the Scripture, 8. 
God teachith by apo- 
logues, 7 . what rve fhould 
looke to in an Apologue 8. 


Battaile, /orWarres. 
Beds in which they fat, 185 
the decking of their beds, 

Borne, firfi borne fucceeded 
to the Kingdome by the 
Law of Nations, 47. 

Bofome, to leane in it a to- 
ken of hue, 181. 

Bow, fee Lamentation. 

Bramble reprefenteth a had 
King, 10. 

Bread of fundry forts amogfl 

the Iew,es, 175. breaking 

of bread a token ofloue^, 


Brother, the priviledges of 
the eldefl brother 11 7. 
what the fecond brother 
was to doe to him, ibid. 

Biidcgroome, his friends, 
126, what was the office 
of t h eBrtdegroo ms friend 
ibid, the manner of blef 
fing the Bridtgroome and 
Bride, 127. 

Buriall, theplace of buriall, 
16 9 . fit -angers buried by 

An Alphabetical! Table. 

themfelues, 170. Ceremo- 
nies ufedat Burials, ibid. 
great charges at their bu- 
rials , 1 7 J . feafts at their 
burials, 174. they com. 
forteA the lining after the 
buriall, 175. See combe 
And dead. 
Burning, a punijhment a- 
mongsl the I ewes, 151, 
who were burnt) ibid. 

Czmpefoure remarkable^ 
things in the Camfe of 

C#far more mildthan Pha- 
raoh to the f ewes, 52. 

Chiift called the Oyle 7 22. 
whether chrijl was his 
f refer name,i 1 Joe fayed 
tribute, 5 1 derided by the 
leiveSji^q.. why he re fu- 
fed the drinke, 155. he 
fnfferedin all his fenfes, 

Cloaths 3 of the matter of 
them, j go. of the colour 
of them, ibid . divers forts 

Concupifccnce twofold 79 

Condemned, what dene to 
them before tin executi- 
on, 154. 

Contract, the manner of 
writing it ,112 oft he fed- 
ling of it, 113. 

Cut, what meant by cutting 


Dan, a warlike Tribe, 1 5 S . 

ht was the gathering ho ft, 

Daniel, why he eat Lentils, 


D^vid, how chofen,!^. how 
called the Lords fervant, 
1 5 , a man according to 
his heart y ibid. Why he 
mourned for ^Ahner and 
K^4bfolon, 20. thrice a. 
minted, 2 1 . how he came 
by his riches, 23. hee 
brake not his oath to Shi- 
met, 40, finned not in 
killing the Amalekite, ib. 

Day, HezekiAS day, 94. 
Jojhua's day ^ibid. 

Day threefold, 9 5. the ffiri- 
tnallufe ofit,pj.horvthe 
dayes are reckoned from 
the Planets, 99. 

Dav when taken for ay eare, 
cjr when for a moneth, 12 3 

Dead, how long they lamen- 
ted the dead^ ijo. cfrlin - 
fire Is At the buriall of the 

An Alphabetical! Table, 

dead, 171. they hyred 
mourners, ibid, thefong 
of the mourners Abii.wa- 
Jhed& embalmed the dead 
bodies, 17a. burnt fweet 
Odours for them , ibid. 

Death//* 1 ewes put not two 
to death in one day, 150. 

DialLfiu-e forts of Dials ,90. 
ofAhaz, dial, ibid .things 
remarkable in it, go ^c. 
the (piritnall ufe of dials, 

Dinner described by draw- 
ing of water, 8p. it was 
the time of the Iewes 
break faft, 177. they fed 
fparingly at dinner, 178. 

Dbwrie given by the man 
at the fir ft, 124. 

Drinke, of their Drinke^ 
1 6 8 . the manner of their 
drinking, ibid. 

Dyer, three forts of dycts, 

Emh^the lower parts of it 

put for the wombe and 

grane, ij6. 
Edomites and Egyptians 

diftingnijhed from other 

Nations, 45. 
Embolimie yeerewhat, 102 

EmbolimieEpaci counted 

atno-Epacl, 105. 
Error of the per f on when it 

nnllifieth a Contratt, 7 u 
Evill twofold, 68. 
Eyes of fefh what, 18. 
Executioner whether he is 

to execute aperfon that he 

knowes to be innocent, 7 o 
Examples, rules concerning 

examples , 3 3. 

Face, to fpit in the face a 
great difgr ace, i\%. 

Farailie, three forts of com- 
manding in the Familie, 
8 3 . the tribes divided in- 
to Families, 8 7. divifion 
of families, ibid. 

Father might fell his chil- 
dren, 84. 

Feafts at their marriages, 
182. at their weaning 
and death, 183. at their 
burials, 1 74. at their co- 
venants^ 1 8 3 who were 
invited to their Feafts, 
184. the number at their 
Feafts, ibid, the end of 
them ffoid. 

Yiggesgreene and ripe, 193. 

Gentile taken two wayes, 45 

An Alphabetical! Tabic. 

Gideon his Proclamation 
before he went to battaile, 
i6yhe chofe the moflco- 
wards, ibid. 

Glutton, who called a Glut- • 
ton, 198. 

God hath exceptions from 
his law ,131. how he is 
[aid to cut off a man^ 153 

Goel /ir Kinfman. 

Goods a double ufe of them, 

Government, what things 
effentiall and accident all 
in it, 4. CMonar chic all 
Grace doth not abolifl) na- 
ture, 35. 
Graueajlrongprifon, 136. 
the bodies reft in it a floor t 
while, 176. great affini- 
tie betwixt it and thz^> 
wombe /ibid, 


Hell afejirefnllprifon, 136 
no comfort in it, nor re- 
demption out of it, 137. 

Herod why he might be^j 
King, 45. Why called a 
private man, 4.6. 

Horfes when, andwhennot 
to be multiplied, 24.25. 

Houre from whence deri- 
ved, 8 8 . hurts twofold, 
89. houres me a fur ed by 
their fhadow, 178. 

Iael had a Covenant with 
the Ifraelites and Cana- 

Iewes, the manner of their 
blefing, 32. lew taken 
two wayes, 45 . a people^ 
prone to rebellion, 49. 
how they plead for their 
libertie, 50. they detest 
Chriflians, 57. they ex- 
pect Elias, 58. they op- 
fofe themfeluts to Chrifls 
offices and natures, 58. 
59. whether they may be 
fuffered among ft chrifti- 
ans, 60 . 

Ioab his vertues, 39. his 
vices, 41. 

Ioftiua what league he made 
with the Nations, 3 7. 4 
type ofchnfl, 38. his co- 
venant with the Gibec 

Ifhbofhcth compared with 
Ieroboam,^8. not excu- 
dome, ibid. 

Ifraelites, notfet to fervile 

An Alphabetical! Table. 

worke, 15. why called 
CMofes people^ 17. 

Iudah his friviledges 157. 
when he was the Lyons 
whelpe^ and when thc_j 
young Lyon fibid. 

ludge, difference betwixt 
the honfe of Judgement 
andthe honfe of the I/td- 
gesy 61. when they fat in 
judgement ,64. the order 
how they fat, ibid. 


Kings, inflruments of much j 
goody 5 . a good King re 
pre fen ted by the oliue, 
Vine, and Fig-tree, 10. 

he is the head & husband , Law, three forts of Lawes 

oft he Subje3s, 1 1 . Kings 
had more abfolute autho- 
rise than the Iudges in 
ifrael^ 13. the Iewes bla- 
med for asking a King 1 2 
What King defcribed by 
Samuel, 14. oft he anoin- 
ting of the Kings 1 8 . 1 9 . 
What Kings were anoin- 
ted with holy Oyle, ibid. 
Bow the Kings of Juda 
and Ifrael might multi- 
ply riches^ 22. Kings of 
Israel more formall injtt- 
ftice than the Kings of 

luda, 3$. 39. 
Kinfman ,, the friviledges of 
the neerefl Kinfman 1 1 7, 
Chrifl our neere Kinfman 
ibid, a difference betwixt 
the Kinfman and naturall 
brother^ 121. 

Knowledge twofold, 69. 

Lament fee dead. 

Lamentation of the Bow, 
what ■, 17 o. Lamentations 
intituled diver (ly, 171. 

Land, what land the J ewes 
might fell: and what not, 
J4. 55. Hanameel fold 
not his Land, 54. 

given to the Iewes. I« lu- 
dtciall law what, ibid. 
compared with humane^ 
Lawes \ 2 jtpermittedma- 
m things 3jhe punifhmet 
of it alterable^ ibid, com- 
pared to a Jailer, ibid. 

Lazarus not a proper name, 
196. hismiferies 200. 
compared with lob, ibid. 

League twofold 37. What 
league to be made with the 
Nations, 37. 

Leah why fet downe as an 
ex ample 1 12 7. 

* Lillie 

An Alphabetical! Tabic, 

LiWie^the fongoftbe Lillte \ Mourners,/*? dead. 


Man G$ds penny. 

Marriage, the time betwixt 
the affiancing and tbe^ 
marriage, 123 jnarriagts 
made three wayes, ibid, 
diffoluedthree waies, 124 
folemnities at their mar* 
riages, 125 . the bleftng 
at the marriage, 127. the 
fong at their marriage, 

MidR twofold, 93. x 44 

Miniftcrs chrtftsfecond bre- 
thren, 117. the portion of 
a (loth full Minifies 1 1 8 

Miracles threefold, jp. 

Mofcs bow be chofe the Se- 
venties 65 . how his (pirit 
was upon them, ibid. 

Monerhs how reckonedioo 
how many d ayes in th^j 
moneth, ibid, how many 
monetbs in the ye are 1 o 1 | 
Monethsofthe Moonz^ \ 
confidered three wayes, \ 
192. they bad no proper 
na<ne before the Captivi- 
tie, 1 03 . what was recko- 
ned frtnt every Moneth, 


Nation, of deftroying the 
[even Nations, 36. 

Number, the rounding of 
number, 62 ofthelewes 
wumhrmg 108 .the num. . 
her fcaven wlutitfigmfi' 

ed, 146. Why tbe^duaU 
number doubled, ibid. 

Oy\e,tbree fo*ts ofOyle,g. 
whether the Kings and 
Priefls were anointed 
with tbefameoyle, 18. 

Oliue tree an excellent fort 
of wood p. 

Paflion, things done in paf- 
fton and deliberately, 77. 

Peace tobe oferedto the e- 
nemies, 1 6 6, three condi- 
tions of peace, ibid. 

Pricft how anointed 18. bow 
his anointing pertained to 
the ludiciall Law, ibid. 
he might not rnourne for 
the dead, 20. 

Preccprs of three forts a* 

An Alphabetical! Table. 

*— * 

mongfi the Iewes, 145. 
Affirmatiue binde not fo 
finely as negative i$6. 

Prifon, three forts of Pri- 
fons among ff the Icwes* 
131. fo me of their Pri- 
fons without , and f$me 
within the gates of leru- 
falem, ibid. Ezechiels 
prifon, Jeremiahs prifon, 
and Peters prifon compa- 
red together, 135. three 
forts of prifons, 136. 

Profelytes of two forts, 44 
when they might enter 
into the Congregation, i- 

Puni/hments of diners forts 
awong&theiewes, 138 


Queencs in favour with S m- 
lomon, 26. 


Rahabjvhat things objected 
againft her, 34. free of 
treason, 35. faved al- 
though a Cananitijh 36, 
a type of the Church. 

R < < -vhy fet downe a* an 
example, 127. 

Redeemer,/?* Kinfman. 

Retaliation twofold, 143. 
Of the law of Retaliation, 

ibid, theftrittandmilde 
fenfeofit, 144. the Ro- 
man Law of Retaliation, 
Righteoufncstwo fold, 49. 

Salomon, how he came by 
his riches ,23. his wines. 
25. his Kingdome com- 
pared to the Mome, 27. 
iS.his throne fee throne. 
Salomon compared with 
Chrift, 30. Arguments 
prooving his repentance, 
32. four e chief e verities 
in him, 42 .why he cmfed 
to IcillloabyAdoniah, and 
shimei, ibid, his glorie 
compared with the Ltllu, 

Sell, the /ewes might fell 
their houfes, 56. but not 
their lands, %ojhe father 
might fell his Children, 
83. but not his wife, i- 

Seventie which Mofcsckofe 
6 5 . they had the fpirit of 
Mofes, ibid, they had not 
the gift of Prophecie by 

Shepherds, how they fed 
their floches, 1^4. 

* 2 Shoe, 

An Alphabetical! Table. 

Shoe, fulling off ofthefhoe 

twofold, n 9' 
Shimei how guilt ie oftrea- 

Song fee vi&orie. 
Souldiers 3 tv/w they entred 
to the wanes amongft the 
Iewes, 152. 
Stoning a cafitall funifh- 
ment amongft the levees, 
151, who were Jloned, i- 


Strangling,^* were (Iran- 

gled, 152. 
Synedrion divided into fiue { 

farts, 61. where it fat, 

ibid . What things judged 

in it, 64. 

Tabic, how their Tables 
were covered 187. of 
- their divers forts of T'd 

hies, ibid. 
Tabernacle, how it was f la- 
ced in the Campe, and at 
the removing of it, 157. 
Theft not capitall among ft 

the Iewes, 145. 146. 
Throne, Salomons throne, 
28.29, it had Lyons on 
every fide, ibid* admoni- 
tions given ufon every 

fief of his Throne. 

Tombs , Kings and Pro- 
fhets were buried in ft ate- 
ly Tombes, 174. Their 
Tombes had a marke of 
diflintfion, 175. 

Trees, a threefold ufe of the 
trees, 8, 

Tribes, how they pitched 4- 
bontthe Tabernacle, 151. 
1 6x .the feebler tribes bad 
4 c our agio fu tribe ^ ibid. 

Tribute threefold,} 1. 

Vinetree a bafefort of wood, 
9. Why it refufedthe Go- 
vernrnent, ibid. 

Vi&orie, thefongofvitto- 
rie, 167. who fang the 
fong ofvittorie, 168 . 


Warvcsof two forts, 166. 
their names who returned 
were marked, 150. when 
they went to the wanes, 
156. their General! ', 162 
their marching, i6$.who 
were difchargedfrom the 
wanes, 164. 165, how 
they comforted the Soul- 
diers before they joyned 

An Alphabetical! Tabic. 

battaile, i6j. their Co- 
fours ^162. their Enfignes 
and Motto s, ibid, what 
they did when they were 
atthejhock of the battel 

Whipping apunifhment a- 
mongB the Iewes, 138. 
the manner eft heir whip* 
ping, 1 39. not whip 
thrice for one fault, ibid. 
it was not a difgrace a- 
mongtt the Iewes, 140. 
the (jtirituallufe of it y i- 

Widow why caUed emptie 
anddumbe, 81. Of the 
Prophets widow, ibid. 

Opprcfien of the widow 
a grievous finne, 8 3 . 

WitneflTes, the ehtefe pArt 
in fudge went depended on 
them, ys.nottofroceede 
withmt witneffes, j€. a 
faithfull witnejfe, what^ 

Wiues not to be multiplied, 
16 . the lewes reftraint 
in multiplying wiues, i- 

Yerc divided into fourefea. 
(ens, 8p. Leap-yeare^, 
what, 1 oi. 

Jh, r {,. i * e */. fa'tr* ty* 

A N 



As they are annexed to the 

Morall and Ceremo- 
niall Lawes, 

Of the ludiciall Lathes in getter all. 

A l o m o n the Preacher, Ec~ 
clef^.i, that a threefold 
Cordis not quickly broken. The 
Lord gaue his people three 
forts of Lawes,as three Cords 
tobinde them, and to keepe 
them in obedience. Thefirft 
was his morall Law, which 
was properly called his Lam, 
Deut.6 m i. Secondly, he gaue them his Ceremonial! 
Lawes, which are called his statutes and Decrees, Exod. 
12.24. And thirdly, his lodgements, which were the 
ludiciall Lawes, MaL^.^Beut. 24. 17. 

Thefe ludiciall Lawes were Determinations of the 
Morall Law. 

A Determination is cither Juris divini or Hnmani x 

B thefe 

God gaue his Morall, 

Indiciallj and Ceremo- 
nial! Law ro his people 
as a threefold Cord, 

The ludiciall Lav? 

Of the Iudiciall Law of Moses* Li b.i. 


ftu *^~- 

A comparifoa betwxc 
Humane Lawes and 
Mefes Iudiciall Lawes. 

rn tern i&utcx. 

thefc Determinations in Mofes judiciall Lawes are divi- 
ni juris ; therefore they had greater force to binde the 
Iewes^ than any municipall Law hath to binde the Sub- 
jects now, in refpe<9 they were given by God himfelfe, 
and thefe Lawes of men which draw neareft to them in 
cquitie, are raoft pcrfeft ; although particularly they 
cannot be fitted to every Nation, no more than a /hooc 
of one meafurc can feruc for every foote. 

Thcfecond fort of Determination is Juris humanly 
when men determinate, where there is no cxprcflecom- 
mandement of God,as concerning circumftances,time, 
places,perfons,and fuch. God commandeth in his law, 
that they fliould pay their firft fruits, but he determi- 
neth not how much they fhould pay of their firft fruits; 
then the Prieflscome in with their humane determina- 
tion, that the moft fliall giue no more than one of fiftie, 
and the leaft fliall giue no lefle than one of fixtie. When 
the 1 fraelites were travelling in the Wildcrne(Te,they 
had the Cloud to direft them by day, and the pillar of 
fire to diredi them by night ; yet they dz{\rcd Ietbro to 
be eyes to them, Num. 10.31. What ncede had they of 
Ictbre to be eyes to them, feeing they had the Cloud 
by day and the pillar of fire by mg\\t}Utbro was a guide 
to them, to fliew them the particular places and wayes 
in the Wildernefle, as the Cloud and the pillar were 
their guide to direft them to Canaan. So humane De- 
terminations and Lawes, are but guides in particular 

Humane Lawes they command, they forbid, and 
fometimes they permit, and laftly they puniib : foyee 
(ball fee all thefe foure in Mofes Iudiciall Law. Firft, 
his Iudiciall Lawes doe command, but they command 
the outward man oncly, and here Mofes fpeaketh to 
them but asaludgc, and they differ from that fieric 
Law, the morall Law, that fearcheth and peirceth into 
the heart, Bent. 33.2. Se- 

— — ■ I I 1 I IJ II 

Of the Jtidtciall Litoes ingenerall* 

Secondly,Humanc Lawcs doc prohibitc and forbid ^ 
fo doc thefe Iudiciall Lawcs, and thereare raoe of them 
which arc Negatiucs than Affirmatiues, to fliew us the 
perverfe nature of man. 

Thirdly ,Huraane Lawcs giue way and permit fome- 
thing for the efchewing of greater cvill & fo doth Mefes 
Iudiciall Law, Lcvit. 27. 10. When a man offered a 
Beaft vnto the Lord which he had vowed, he might 
not change a good for a bad, or a bad for a good 5 this 
was commanded onely for efchewing of greater evill 5 
for if it had beene lawfull to change once, a good in 
place of a bad onc,thcn they would haue come quickly 
to this, to haue changed a bad for a good : So this Law 
permitted divorcement for the hardncflfe of the peoples 
hearts, and for the efchewing of greater inconvenience, 
lcaft hard-hearted men fliould haue killed their wiues. 
Fourthly,the punifhmentsinflifted by humane lawes 
are alterable : fo were the punifhments in Mofes Iudici- 
all Law 5 therefore the Iewes fay of them, afcendum & 
defcendnnt) which they vnderftand, not ofthegreateft 
and higheft tranfgreflions, but of the middle fort of 
tranfgrcflions, w\\\c\\fr<ecepta media, their middle Pre- 
cepts did forbid. £xample,£#.22.Ifa man kept a push- 
ing Oxe, knowing that he were wont to pufli, if he kill 
a man, then the Law ordaineth that the man (hall die, 
orelfetoredeemehimfelfc with a fumme of money*, 
here the Lawdfcended or defcended : but if a man had 
wilfully killed a man,that WttPrtceftHm grave ,thcpu- 
niibraent neither afcended nor defcended,but he was to 
die the death. 

The Scripture compareth the morall Law to a prifon, 
C7/*/ # 3.22.theCeremoniall Law toafecond Ward, and 
thefe Iudiciall Lawes to a Iailor,to keepe the tranfgrcf- 
fors in clofe prifon that none of them brcake out. * 



Why M*fes Iudiciall 
Lawcs permit many 

The pimithments of 
the Iudiciall Law al- 


Of the ludiciall htto oj r M oses. L i b i. 

Piue things in Go- 

What things effcntiall 
and what accidentally 

Monarchical! the beft 

Their reafons who 
hold AriQocraticall 
Government to be 
the beft. 

That Kingly Government is the 

beft Government 

Ivdg, 17. 6. In thofe dayes there was no IQng in 
Ifrael, hut every mm did that Tfrkicb was good 

IN government there are flue things to be confide- 
red ; 6t(i> pott (fas ; fecondly, ordo • thirdly, modus j 

fourthly, titnlus •, and fiftly, vfm. 
Firft, there rnuft be a power to exercife government • 
fecondly, order, that fome command and fomc obey, 
fome to be fuperiors and fome to be inferiors ; thirdly, 
the tmnner,whethcr the governement be Monarchical! 
by one, or ArHtociaticall by moe ; fourthly, the title 
whether it be by Succeflion, or Ele&ion > and laft the 
vfe, how they exercife this Authoritie. 

That there fhould be a power and order in Govern- 
ment, thefe two arc eifentiall in all Governments, no 
Government can ftand without thefe twojbut the man- 
ner,whether It be by one orby moe $and the title,whc- 
thcr it be by Succeflion or Ele&ion 5 and the xfc, whe- 
ther they governe well or not ; thefe three are but acci- 
dcntall in Government. 

Of thefe two forts of Government Monarchicall is 

Levi ben Gerjon vpon the 1 Sam. 8. holdeth that Ari- 
ftocnf tical-l Government is beft, and ro be preferred to 
Kingly Government • learne, faith he, what hath be- 
fallen us under the hand of Kings $ David caufed the 


Monarchkall is the bejl (jo^ernmenU 

plague to come upon the people. 2 Sam. 24.15. Ahab 
rcftrained the mine for three yeercs. 1 King. 1 7. and Ze- 
dekiah caufed the San&uary to be burnt, 2 Chro. 36.14. 
and the Jewes apply that faying of Hofea, I gam them a 
King in mine anger, andtooh him away in my wrath. Hof. 
1 3 . 1 1 . That is, I gaue them their firft King Saul in mine 
anger, and I tooke away their laft King Zedekiah in my 
indignation. But the lewes diftinguifh not well here be- 
twixt the faults of a Kings perform & the calling it fclfe ; 
good Kings did many excellent things amongft them ; 
for David z man according to Gods owne heart, fought 
the battels of the Lord, 1 Sam. 25.28- appointed tne or- 
der of the Priefts 3 and Levites, and Singers, 1 Chro.i^. 
and ay. He made many Pfalmes to the prayfe of God. 
And Salomon who fucceeded him, built the Temple, 
wrote many excellent Proverbs and Parables, 1 King. 
4. 32. And kept peace in ifrael, that every man might 
dwell fafely vnder his owne Vine-tree, and vnder his Figge- 
tree j iKing.^. 25. 

Now that Monarchical! Government is the beft go- 
vernment, it is proved thus. 

Kingly or Monarchicall Government refembleth 
Gods government moft, which is Monarchicall •> foit 
refembleth Chrifts government moft in the Church. 

Kingly government is the fitteftgovernment to re- 
preffe finne ; for when there was no King in Ifrael, eve- 
ry man did that which he pleafed; itf/V^I fet up an Idol. 
Iudg. 1 8. and they defiled the Levites Concubine, bc- 
caufe there was no King in ifrael. By King, here is not 
meant any other fort or government, but Kingly go- 
vernment, as is evident,/^. 1 8. 17, There was no Ma- 
giftrate then, but in the originall it is 5 there was no heire 
ofrejlraint then to put them to fhamejorejh gnetzer, which 
may be interpreted cither keres inter diBi, or f oft dens 
regmm^ there was none to poffeife the Kingdome, or 

B 3 there 

Wee muft diftinguifii 
betwixt the parts of a 
Kings perfon, and the 

faults of the Office. 

Kings haue beene the 
Inftruments oi much 

Reafonsprooving Md« 
narchicall government 

to be the beft, 
Rettfon 1. 

Reafon 2. 

Kingly government fit« 
tcft to reprefie fume* 

"My &1V h*m in 

jerdSi a fc£T*' heredt 

tire, yet pefaftens reg» 
«■», ]£F? pofitdere 

l2Cy rcgnum. 

Of the Tudiciall L<tto of Moses. L i b. i ( 



The Komatus findc fault 
with the perfon of their 
King, and not with bis 

there was not an beire of restraint. Here two things are to 
be obferved ; firft, that that is the beft governement 
which rcilraincth finne moft ; fecondly, that that go- 
vernment which is by an heire of reftraint, is fitteft to 
reprefTe finnc * but the governement Monarchical! is 
fuch, and not Ariftocraticall, for it commcch not per 
hxredem, but onely by Elc&ion. Obferue what God 
himfelfe faith to his people, Veut. 17.20. thathemay 
prolong his day es in his Kingdome, he and his children in 
the midfi oflfraeL Here the Kingdomc goeth by fucccf- 
fion,and not by ele&ion * here was an heire of reftraint 
i to reprefTe finne. 

It is objeded, if Government be hereditary, then 
wicked Cambyfes will fuccced to good Cyrns. 

So in Kingly governmcnt y good Hezekiah fuccceded 
to Idolatrous MkmMA if vtereceiue good at the hands of 
Cod, rvhy/houldtvemt receive eviUalfyob 2.10? 

Thirdly, they zMcdgelofephu* teftimony, of the Ietves 
dealing with Pempey to change their Government, and 
that they would be no longer under Kings ; and fo they 
bring LaEiantim citing Seneca, fpeaking of the Com- 
mon-wealth of Rome fneritiam fub ceteris regibuj egi(fe, 
ait, a quibus auciam & difciplinuplurimis inflitutifq^ for- 
mat am-^at verb Tarqttinio regnante, cum jam quafi adult a 
e(fe CApiffct, fervitium non tuliffe \ & fuperbojugo domina- 
tions rejecfo, malniffe legihus obtemperare quam regibus. 
When the Iewes wiflicd that Pompey might change the 
government, they wiihed onely, that they might be 
more gently vfed % they blamed the perfons, and not 
the government fimply ; and fo the Romanes were wea- 
ry ofTarquinius government, but they were not weary 
of Kingly government, as long as their Kings ruled 
them well. 

Their Dedu&ion then feemeth not tohaue a good 
ground, who fimply doe preferre Ariftocracie to Mo- 
narchic 5 

lothams Apologue^. 

narchic.firft, they fay Mtfes was extraordinarily cal- 
led, and /<?yk<*fuccceded him ; and after that, the go- 
vernment of the Synedricn or Seventie was fetlcd a- 
mongft them* whofe government was Ariftocraticall, 
N0mb.11. The Iudges were fct up but for a time over 
them* and they were ray fed up extraordinarily 5 and 
then tne government was ftill the Lords, as wee fee in 
the example of Gideon, ludg. 8, and of lephthe, ludg. p. 
And after, that the Iudges had ruled & governed them, 
then came Saul, whofe government arofe from the dis- 
contentment of the people, but they fay it continued in 
thehoufe of David efpccially, becaufe he was a type 
of Chrift 5 but fimply they fay, that God liked Arifto- 
cracie beft. 

But feeing the Lord was minded to giue the people of 
the lews a King, and telleth them what King he would 
choofe, Dent. 17. How liked he Ariftocracic beft ? and 
heliketh that government here. ludg. 18. 17. which is 
by the heire ofreftraint or the heire of the Kingdome. 

The Conclufion of this is, let us be thankfull to God 
for our gracious Kings Government, and that there is 
now an heire ofreftraint, to put wicked men to fhame^ 
and to curbe the fonnes of Belial. 


An Explication of lothams Apologue. 

I v d cp. 8. 1 he trees Vent out on a time to anoint 
a J^ing over them, <&c 

'He Holy Ghoft teacheth us in the Scriptures by Si- 
militudes, Parables, and Apologues sand as a cun- 
ling Paintei ,the more vive that his Colours aredrawn 


God Wlf minded to 

giue the kwes a King, 


God teaches ut by $i- 
milinides, P» rabies, 
and Apologues. 


0/ the hdkiall Ln> of Mo ses. Lib.i 


Tffo Apologues onely 
found in (he Scriptures. 

All the trees refofe the 

The trees defcribed by 
their properties* 




& bopbdl tompofoitrv, 
fenfm efl, yefiri/*t yer. 
huptr/udfa iumifdm 
fumpmgMedwtm mem 
am, \HxUbtf>bil i &' td 
ipfi quoqi prxyer & de . 
ficUr j/txu bsphdl, ni* 
tnme command* hilt. 
The tires feme for a 
aarurall, civill, and 
religious me. 

in the purtraiture to exprcfle the image, wee commend 
him the more 5 but when wee fee an Image made by 
fome Archimedes, that is ^loxwflSv, to moouc it felfe, 
nod with the head, and roll the eyes, we commend that 
much more ; So all the companions and fimilitudes in 
the Scripture, are laid out as it were in vive CoUours 
to us. But there are two Apologues brought in in the 
Scriptures, this of the trees ludg. 9. and that iKing.i^. 
p. how the Thiftle of Lebanon propounded manage to 
the Cedar in Lebanon, where the trees are brought in 
walking and fpeaking, which affeft the mind more than 
plainc Similitudes - and in thefe we muft not fo much 
looke to the Letter, as to that which they call tape'tooy, 
or the thing fignified by the Apologue. 

lotham bringeth in here the trees anointing a King, 
and they make choife of three moft excellent trees 3 the 
Oliue, the Figge, and the Vine-tree, and they all refu- 
fed, and then they make choife of the Bramble. The 
three excellent trees which refufe the government, the 
Oliue, the Figge, and the Vine-tree, are defcribed by 
three properties ,* the Oliue for his fatnefTe, the Figge- 
trce for its fweetneffe, and the Vine-tree becaufe it 
cheared God and man : The Oiiue Iudg. p. p. faith, 
fiould I leaae myfatnejfc, wherewith by me they honour God 
& mannn the Hebrew k isHehhadalti,zs if it fliould fay 3 
will yee pcrfwademe with your faire words to 1 aue 
my fatnefTe, that I (hould be altogether deprived of it, 
fo that I haue nothing left in me worthy of commen- 

And if we will compare thefe three trees together, 
we muft confider them firft as they ferue for naturall 
ufes jfecondly,asthey ferue for civill ufes^and thirdly, 
for religious ufes 3 and then vvc fhall fee the excellency 
of thefe trees, 

Firft, in their naturall ufe 5 confider the wood of the 


lothams Apologue^* 

Oliuc how farrc it excelleth the wood of the Fig-tree, 
or the Vine-tree; The Cherubims- were made of the O- 
liue tree, 1 King.6. 23. which was a wood both of in- 
durancefittobccarvedorcut, better than theAlgum 
or Alraug trees which Hiram fent to Salomon, 1 King. 
10. ii, and it was better than the Cedar of Lebanon j 
the wood of the Fig-tree was but a bafe fort of wood, 
but the Vine- tree is the bafcft of of all, Ezek. 1 5 . 2 . 3. 
will a mantake apinne of it to hinge any vefjell, it ferveth 
for no vfc if it be noc fruitfulljit is like the fait, if it loofe 
the favour, it is good for nothing, Mat. 5.13. 

Secondly, confider the fruit of thefe trees 5 the Vine is 
uvifera, the Oliue is baceifera, and the Figge-tree is p- 
mifera/and they ferue for mod excellent ufes in nature^ 
the Wine ferveth to cheare the heart of man, PfaL 1 04 . 
I J . and Pro. 3 1 . \6.giue Wine to him that is of a fad heart, 
fo the Oyle maketh the face to (bine, Pfal. 104. 15. and it 
is good for the anoinring of the body. A Romane being 
asked how ir came to paffe that he lived fo long? he faid 
intHt mtlk, &foris oleo : it is fit for the anointing of the 
body : therefore thofe who wreftlcd of old were called 

Secondly, they haue good ufe in curing of wounds, 
the Samaritane powred Wine and Oyle in the mans 
wounds., Luk. 1 o . 34. and the Figge is good to mature 
a boyle 5 the Lord commanded to lay a lump of Figges 
to Hezeki &boyk, E fay. 36. 

For civill ufes, the Oyle excelleth the Wine and the 
Figge, for by me they honour man b tudg. p.p. There is 
Vnguentnm w/Y/fa/r /wherewith their Kings were anoin- 
ted to goe out as their Captaines before them to the 
Battel! -Jo David was anointed amongft the midft of 
his brethren to be their Captainc and King, 1 Sam. 1 6. 
13. Secondly, there was Vnguentnm convivale,Ecckt 
9 .8. Let not Oyle be wanting to thy headend let thy clothes 

C be 

The wood of the Oliue 
tree excelleth the reft, 

Their ufe in natural! 

&Xi«p6(*wo$ qui un- 
ci n* fat, ab &Kiif>ct) 





Of the Iudiciall Law of M o s e s. L i b.i 

The fpirituall ufc of 
tbe(e trees. 

Thefe trees fitly repre* 
[cm a good King. 

ttOn UgtMyuhutm, 

Three refuted the Go 

The many evils which 
the Bramble brought 
with it. 

be white. And thirdly, was Vngnentnm funebre, as that 
box of Oyntmcnt which was powrcd vpon Chrifts 
head, cft/4^.26.12. 

Now let us confidcr them in their fpirituall ufes, as 
they fcrved for the worfliip of God 5 vndcr the old Te- 
ftaments the Wine and the Oyle were ufed in their Sa- 
crifices, the Oyle in their Meat-offering and the Wine 
in their Dnnke-offering 5 fo in anoynting their High 
Priefts 5 but the Figge had no ufe in their Ceremoniall 
worfliip 5 but in his worfliip under the Gofpel the Wine 
gocth before the Figge or the Oliuc, for it ifrthe figne 
of our Lords bloud in the Sacrament. 

The Oliue, the Vine, and the Figge tree, fidy repre- 
fent a good King ; the Oliue for his fatnefle to cure and 
heale their wounds, Efk.$. 7. Non ero Hhobhes^lwillnot 
be a healer. The Seventietrantttfezh it, ifyb$ ligaiorvul 
nemm ; it is the part of a good Prince to poivre Oyle in 
the wounds of his wounded Subjeds. Secondly, the 

Figge tree for his fweetneffe reprefenreth a good King. 

1 King. 12. 7. If thou wilt be a fervant unto thk people, and 
feme them this day, then they will feme thee for ever. So 

David [pake mildly and f weeny to the people, 1 Chron. 

28.2. Heare we my brethren and my people. Thirdly, the 



When thefc trees which were, excellent for their fruit 
had rcfufed the Government, then they madechoife of 
the Bramble for their King ; the Bramble rrprefented a 
bad King. Fii ft, the Bramble bringeth forth no fruit- 
Seconal v, the Bramble hath no fliadow to fliadow the 
reft 1 thirdly, Rhdmnus the Bramble is full of prickles, 
whatfoc ver it roucherh it holdeth lift, and it maketh 
bloud to follow, it was with this fort or' thornc where- 
with Chrift was crowned ^ the Italians call it Spina fan- 


Iothams Apologue. 


ffa: Fourthly ,the fire came from the Bramble and did 
not onely burne the flirubs of the field, but alfo the 
Cedars which were tall, which might haue feemed to 
be exempted from this tyrannic 
The Perjians faid of Cyrus their King, that he was their 
Father, and Darius their King was xa^Aos, a Vintner 
who fold them, but cambyfes their King was JWo1m$ 
their Lord who hardly ruled over them. 

The conclufion of this is,a good King is much to be 
honoured for the great good he doth to his Subje&s: 
Fu ft, he is the head of the people, and as all the mem- 
bers of the body will hazard themfelues for the fafetie 
of the head,fo fhould the fubjefts for the fafety of their 
Prince. Secondly, he is the Shepheard, and the Sub- 
jects are his flocke, but who feedeth aflocke andeateth not 
of the milke, i Cor. 9 . 7. 1 hirdly, he is the husband and 
his Subjefis are his wife, and therefore flie is called a 
widow when fhe wanteth her King, Lament 1.1. What 
great lamentation doth a widow make when (lie wants 
her lovirg hulband lofias, then fhe poured her liver out vp - 
on the ground^ her eyes failed with teares^ and her bowels 
nerc troubled^ Lament, 2 . 1 1 . Laft, the Prince is the foule 
and the Subjects are the bodie,and the body ihould doe 
all things for the good of the foule $fa is the breath ofonr 
noftrilsl Lament. 4.12. We fee how many obligations 
the Subjects owe to their King. 

c % 



Of the Iudiciall Lato o/Moses. Libi 

God was not angry 
f\ nply with the Jevres 
for choofing ci a King, 
bat becaufe they pre* 
vented the time. 

Three things giren in 
commandememto the 
Iewa vf hen they ente- 
red into CtnMdjt. 


Why was God angry with them for choofing 
of a King- 

iSam 8. 7- And the Lord faid unto Samuel hearken 
unto the Voice of the people in all that they Jay unto 
theejor they ham not reietted thee, hut theyhaue 
reieftedme that Ifhould not reigne over them- 

Kingly Government being the befl: Government^ 
why was the L o r d then angry with the Ierves 
* for choofing of a King ? 
He was not angry with them limply for defiring and 
choofing a King, but for the manner of their choifc. 
for God was minded to haue given them a King, but 
they would not ftay the Lords Jeafure, but anticipated 
the time; therefore the Ierves fay of them, comedertmt 
immaturam uvamjhz grape was not ripe enough as yet- 
wee may fee that God was minded to haue given them 
aKing 3 D«/f.i7. becaufe he telleth them what fort of 
King they fhould choofe, and what he fhould doe- 
and they fay, that he gaue them three things in com- 
mandement when they entered into Canaan y firft, to 
choofe a King ; fecondly, to roote out the Canaanites . 
andthirdly,tobuildaTeaiple for his woifbip: God 
was angry with them that they fought a King folong as 
good Samueliukd over them $he was angry with them 
becaufe they would haue a King to reigne over them 
after the manner of the Nations, Deut.ij. 14. iwillfet 
a King ova me like all the Nations reunel about me y but 
thou fia/t fct them over thee whom the Lord thy Cod will 
choofe : If they had faid to Samuel, giue one to reigne o- 


Wh §od ft>as angry with them/or cboofing of a %ing. 


ver us after thy death,becaufe thy children are corrupt, 
i Sam. 8. 3. or giue us one who may governe us in e- 
quitie ; this had bcene no offence to God : but ftmply 
to defire a King like the Kings of the Nations, this was 
their finne, and herein they rejected not Samuel, but 
God himfelfe, 1 Sam. 8.7. 

How was God reje&ed when they chofe a King, 
feeing Kings reigne by him, Prov. 8. and the Kings' 
throne is Gods throne, 1 Chro. 29.23. & iKing.%\ 15. 

The Lord did reigne over them in both thefc forts of 
Government, but when the Iudgcs commanded and 
ruled them,they had not fuch an abfolute Government 
as when the Kings reigned over them -the ludges might 
make no Lawes, nor take tribute of the people as the 
Kings might doe; therefore the Lords immediate Go- 
vernment did more appearc when the ludges ruled 
them, Indg.8.22. I will not rule over you, neither foall my 
fonne rule over you ,the Lord ty all ride over yw. And when 
they rejeded Samuel here they faid in effe&,as the lewes 
faid when they difclaimed Chrift, We will haue no King 
to reigne over m but C<efar, loh. 19.15. When the ludges 
ruled over them then Gods power did more appeare 
helping them by weake meanes; but when the Kings 
reigned over them,thcn Gods wifedome and his good- 
nelfe did more appeare in fetling a government amongft 
them, and making their Kings types of Chrift. And as 
in Gods miracles his power did more appeare, but in 
his ordinary couife working by nature his wifedome 
and goodneffe appeared more- (0 in thefetwo formes 
of Government, his power did appeare more when the 
ludges ruled over them ; but in fetling the Kingly go- 
vernment amongft them, his goodneife and his wife- 
dome did more appearc. 

The con< lufioq oJ this is, happie is that Kingdome 
when iheKmg ragncthame^per me ,dr propter me r a me 

C 3 when 1 


The ludges had not 
fuch abfolute govern* 
ment or<rr the people 
as the Kings had. 

Gods power did more 
appeare when the Iudr 
ges ruled, buthis t,ood 
neffeand mercie appea* 
red more when the 
Kings ruled. 




Of the Judicial! Lfto of M o s e s. L i b. i 

sten isbpb 

WW! Ltx,thdlx- 


RambAmfiUm Mdymotu. 

Sdmuel dcknbcih a ty- 
rant, and not what a 
King may lawfully dec, 

when he is fenr by the Lord,/*r we 5 whcn he is fuftaincd 
and upholden by the Lord; and propter me, when he 
femes to glorifie God in his Kingdome. 

What Samuel meancth by Mjhpat Hammekch. 

i S a m. 8. 1 1. And he [aid this will he the manner of the 
l\tng thatjhall raigm over you, <s*c. 

Kimchi faith whatfoever is fetdovvnein this 
Tcxt,itislawfull for the King to doe it, and 
therefore heinterpreteth Mi/hpat Melech i Sam. 
8.8. This {hall be the Law of the King, or this is the thing 
which the King may doe by the Law ^ the Chaldie Para- 
phraft Nimufa, a Law. 

Majmone expoundcth the words in this wife, he (hall 
takeyour Beafts at the Kings price, and your Oliues 
and your Vines for to maintaine his fervants in the 
Warres 5 and he faith inneceptate omnia pertinent ad]m 
regis,fed extra neceptatem nonpertinent : But this is nor 
the meaning of the place. 
The Lord is defcribing hereto them,that King which 
he is to giue to them in his wrath, and not what a law- 
full King may doe- and Mifhpat here fignifieth not a 
Law 3 but the manner and cuftome of him whofhould 
doefuchthings,as iSam.i.i^.Andthe Pr/V/?j[Mi(hpatJ 
cuftome was with the people to take the flefh of the facri^ce 
that did not belong to him. Here it cannot be tranflated, 
it was the Priefls Law, for it had beene facrilegious theft 
in the Prieft to haue taken any part of thefacrifice, but 
that which was due to him. So this Ihould be the 


Of the imds Mifibpat Hammclech. 

[Mijhpat ] or cuflomeofthis King whom God fenr in his 
wrath, that hefhould take any thing which hepleafed 
from them, although it had not beenc for ncceuary u- 
fes 5 bmiSam. 10. 2 5. the word M ifipat is taken ina- 
nother fenfe, then Samuel told the people [MifipatHam. 
melocha] the law of the Kingdome^and laid it up before the 
Arke. Here Mijhpat is taken in another fenfe, how the 
King fhould rule the Countrey, and this Eooke Samuel 
laid up before the Arke $ but this Mijhpat was not laid 
up before the Arke, but was fee downe as a puniflimcnc 
for that people. 

Now that this King which Samuel defcribeth unto 
them ( whom God fent in his wrath ) might not doe 
thefe things to his Subje&s by lawfull authoritie, the 

Firft, God gaue them this King in his anger, and tooke 
him away in his wrathtfoLi^. 1 1 . Which cannot be faid 
of any King in whom there is but the leaft fparkle of 

Secondly 5 He will take your [Cere?*] not onely your 
Vines, but alfo your Vineyards,as Ahab tooke Naboths 
Vineyard ; whereas Davidbou$\i from At anna thele- 
bufite the ground to build the Temple on. 

Thirdly, He will take their tithes ,eirhcr he will take 
thefe tithes from the Priefts, and that had beene facri- 
ledge; or elfe he will tithe the people over againe,and 
that had beene too hard a burden for them. 

Fourthly, He will make your young men fluies a and 
your young women drudges 3 but the good Kings of 
Ifrael never did fo, they fet not the ifraelites to any fcr- 
vilc worke, 2 Chron. 2 17. And Salomon fet the Ifrae- 
lites to be overfeers over the worke of the Temple, but be fet 
Strangers to doe the fervile wotkes. 

When the Hplv Ghoft defcribeth a good King, he 
callerh him Nadibh:os\6 \vi\y\m in the New Teilament, 
BounttfutlLord, Luk.22. Fh 

If* Ksi*** 

Reafons praoringthat 
he was not a lawfull 
King, who is defcribed 

Reafon 1, 

Reafon 2, 


Reafon 3, 

Reafon 4. 
The Kings of Iftatl 
made "no free men 



2H) Vr'mceps 9 * **- 

nificentU tt libetdlttttc 
fit dtBus. 

\6 Of the Mickll Lat> o/Moses,- L i b-i. 

&£eft* In what Kings were thefe punifhments accompliflied ? 

*/(nfi9% The Ietres hold that rhey were not all accompliflied 

in one King, fome of them were accompliflied in Reh$- 
boam, i King. 12. ! 6. fome of them in Ahab, 1 King. 21. 
and fome in Omri, Micah 6. 1 6. 

The Conclufion of this is, a good King feekcth not 
theirs but them, therefore good fubje&s fhould anfwer 
as an Echo, We and ours are thine ; and the good King or 
Nadibb will anfwere, I and mine jhali be ever for yon my 
people. When the Matter fendeth his fervant away with 
his reward, and the fervant doth his dutie faithfully, 
then it is called w/upovi*, Mat. 20.2. 


A Difference betwixt the Election of Saul,- 
and the Eledion of David. 

1 S a M. xy 14. The Lord hath fought him a mm 
after his olpne heart* 

FIrft Saul was chofen but out of the tribe of Benja- 
min, but David out of the tribe of lu da ; and the 
Kingdomewasintailedtohimand his poftcritie, 
butnottotbepofteritieofsW. InChrifts genealogie 
none is called a King but David oncly . 

Secondly, Saul was chofen by lor, but David more 
immediately by God 5 and even as Matthias when he 
was chofen by lot, his calling was not fofolemneas 
Pauls was : fo neither was the calling of Saul [o folemne 
as was the calling of David, Non tarn mi fit Deus Saulum 
quampermifit populo. 

Thirdly,when he fpeaketh of David ' 3 he faith 1 Sam. 


S**/vr Z6 chofen by lot, 
DAiria immediately. 

Of the EleBion of Saul and David* 


13. 14. Qujefivi, Bikkejh efi diligent er inquirer e y Cant. 3 . 
Exod.4. 19. 2 Sam. 22.33. And he was as glad in fin- 
ding of him, as the Widow was when Ihec found her 
groar,who called in her neighbours to rejoyce with her 
when die had found it, Lnk. 1 63. 

Fourthly, Quafivi tnihi y eft dativm Commodi.Zachg. 
9. Behold thy King commeth unto thee-, that is, for thy 
profit and benefit. SoPixw/wastheKing that would 
ferue for the Lords glory. 

Fiftly,he chok David according to his owne heart, 
this was verbum amo-is - } and there was great fimilitude 
betwixt -Davids heart ^nd Gods owne heart. The lewes 
obferue concerning David, that when he had Rnned in 
numbring of the people, God faid to the Prophet, Goe 
teliDavidyi Sam. 24. 12. 1Chron.21.10. Givinghim 
no other title but David; as Kimchi rnarketh upon that 
place -, but when he had a purpoft to build a houfe for 
the Lord, then he Aid Coetellmy fervant David,! Sam. 
7. 5. 1 chroniy^. Shewing what account he maketh 
of fuch,and how acceptable men are to him,whcn they 
feeke his glory, and the good of his Church. So when 
the people had committed Idolatry, the Lord calleth 
them Cfrlofes people, C oe get thee dewne ,for thy people^ 
which thou broughtjl out 0/ ^Egypt, hane corrupted them- 
felues, Exod. ^2.y. He calleth them noc my people, be- 
caufe they were blotted with fuch a blot as was nor to 
be found in his children, Deut.p. 5. Now becaufe Da- 
vid was a. King fit for Gods worfhip, fee how friendly 
he fpeakes of 'him, / hatte fought to me a man ; that is, an 
excellent man. 

Sixcly, according to my heart 5 I made not choife of 
him for his comely ftature, as the people made choife 
of saul,but I chofe him becaufe he was a man according 
to mine owne heart. 

The Ccnclufion of this is, t Sam 16. j. a manfudgeth 

D According 

&\>2 diligCHtcr impu 

Mihieft dAtirmemmo* 
dtitdeft, incsmmdnrn 

How the Lor J calletk 
D/wVhis femnt. 

Why God called the 
Israelites Hic/es people* 

God cfofe not D/ivid 
for his fiatare. 



Of the Iudiciall Law of M o s e s- L i b . i 

Cdtntn kdlntf oiglos 

How the attainting of 
the Kings and Priefts 
pertaineth to the Iudi- 
ciall Law. 

All the Prieft* at the 
firft were anointed. 

How the Prieft was 

according to his eyes, but the Lordlooketh to the heart j the 
Lord hath not eyes offlejh , lob 10.4. Thatis, hclooketh 
not to outward qualities as men doe-,but his eyes peirce 
into the heart $ and hemadechoife of David, becaufe 
he faw his heart was upright. The heart of the Prince 
is the objeft of the eye of God. 


Of the anoynting of their Kings, and whe- 
ther the Kings 2nd Priefts were anoynted 
with the fame Oylc or not- 

P s a l. 89. xy. I hatie found David my fervant, 
"frith my holy Oyle haue I anointed him* 

ALthough the anointing of the Kings and Priefts 
was a thing ceremoniall under the Law,yct thus 
farrc it falleth under the Iudiciall Law : firft, 
what Kings and their fonnes fucceeding them werea- 
nointed •, fecondly, whether the Priefts and the Kings 
were anointed with the fame Oyle or not. 

There were three forts of perfons anointed under the 
Law, Kings, Priefts, and Prophets. 

AH the Priefts were anointed at the firft, both the 
high Priefts and the inferior Priefts, Levit.%. but af- 
terwards onely the high Prieft was anointed and his 
fonnes after him, Levit.6.2 1. & 2 1. 10. & 16. ^.there- 
fore he wasqalled the anointed of the Lord. 

The Prieft when he was anointed,firft,he was anoin- 
ted with Oyle, fecondly, fprinklcd with bloud, and 
thirdly,with bloud and oy\c>Lcvit. 8.The firft was up- 
on his head, the fecond upon his fleth,and the thifd up- 
on his garments. 



Of the Anointing of thir Kings. 

l 9 

So the King was anointed, but the Kings fonnc was 
not anointcd,if his father was anointed before him $one 
anointing ferved for both, becaufe the Kingdomc is the 
Kings inheritance for ever, Beut m 17.20. But if there 
had beene a fedition, they did anoint him 3 to pacifie the 
people,and fettle the fedition,and to make knowne who 
was the right King • as Salomon was anointed, becaufc 
of the fedition of Adonyah, 1 King, i.and leafhbzcauie 
oiAthalia, 2 King. n. and loahaz becaufe of his bro- 
ther lehojakim, 2 King. 25.30. 

Whether were the Kings and Priefts anointed with 
the fame Oyle or not? 

There were foure Kings anointed at the firft with 
common Oyle, called the Oyle of Balfom^but not with 
holy Oyle. Firft,sW was anointed with this common 
Oyle when Samuel firft anointed him, this was done in 
Kama, where neither the San&uary nor holy Oyle were; 
fecondly,he who was anointed with this common oyle 
was t>avid by Samuel at Bethlehem 5 thirdly, Hafael 
and Iehtt by one of the children of the Prophets, 
2 King. p. 1. And the lewis fay, that thofe who 
were anointed by the Prophets, were anointed with 
common Oyle > but thofe who were anointed by the 
high Pricft were anointed with holy Oyle. 

But Sad when he was made King over Ifrael at Miz>- 
peh ,wzs anointed with the holy oyle by the high Prteft, 
and David was anointed with the holy Oyle at Hebron 
and at Iernfalem 5 when they were anointed before by 
the Prophets, it was but a preparation to this holy 

The Church of 2?* »k holdcth that the King and the 
Prieft were not anointed with the fame Oyle, that they 
may advance the Pope aboue Princes : their reafon is 
this •, 

None that had the holy Oyle upon his head might 

D 2 lament 

What King j vfcrca- 


Hiym$m in his Trea* 
tifeofthe IraplemeRta 
of the San&uaiy/rfp. I. 

Foure Kings anointed 
both with comonoyle, 
and with the holy cyle. 

Uunm de jure regk» 



Of the Iudiciall L<fio o/Moses, Lib-i. 


Why the high Pricft 
might not mournc for 
the dead. 

Why Vvid mourned 

Reafon i, 

Reafon 2« 


lament for the dead. Levit.n. 10. But the King might 
lament for thedead-therefore he was not anointed with 
the fame Oyle wherewith the high Prieft was anointed: 
they proue that the King might lament for the dead, as 
David did for Abfolom, 2-Sarn. 18. 33. fa for <^, 
2 Sam. 3. 21. 

Although the King and the Prieft were both anoin- 
ted with ihe fame oyle, yet thePrieft is forbidden cfpe- 
cially to lament for the dead, becaufe he was a more 
vivetypeof Chrift than the King was \ and concerning 
Davids mourning after the Beerc 5 R: Indah anfwereth, 
that Daviddid this to purge himfelfe, that he was not- 
gutltie ol the bloud oi.Abner ; and the Text Cxkh y that 
the people and alllfrael under flood that day, that it was not 
of the King to flay Abner the fonne o/Ner, 2 Sam. 3. 27. 
The ceremony gaue place here to the neceflkie, he 
mourned that he might take the fufpition out of the 
hearts of the people : and for his mourning for Abfo- 
hm, his paflion mifcarried him. 

Now the reafons proving that they were both a. 
nointed with the fame fort of Oyle are thefe. 

Firft, the Oyle wherewith the Kings were anointed, 
is called the holy Oyle : with mine holy Oyle haue I a- 
no?ntedhim,Ph\.$$ 27. 

Secondly, thefe arc the two oliue branches that food 
before the Lord, Zach.q.M. The Chaldie Paraphraft 
paraphrafethitthus; thofe are Zerubbabel and lejhttd, 
the Prince of the people, and the high Prieft •, becaufe 
they were both anointed with the fame fort of Oyle. 

But there w r as none of this fort of Oyle in the iccond 
Tcmp!e,thercfoi e the high Prieft in the fecond Temple 
was not called Vncliis Iehov<e,but vir multarum veflium^ 
he was diftinguifli?d then from the reft of the Priefts by 
the fevcrall Ornaments which he wore, but not by his 


Of the AnointirQ of their ^ings. 


Although there was no materiall oyle in the fecond 
Temple, wherewith they anointed the King and Prieft, 
yet the fpirituall anointing was figured here, by the 
companion taken from the anointing in the Temple. 
So Nehem. 7. 65. there was neither Vrtm nor Thummim 
in the fecond Temple, y et by the forme in the firft Tem- 
ple he cxpreffech what Priefts fnall be in the fecond 

Thirdly , the King was in dignitie aboue the high 
Prieft,but onely when the Prieft asked counfell at the 
Lord for him, the high Prieft flood when the King fate 
inthehoufeof the Lord, 25^.7.18. Is it probable 
then that he was anointed with an inferiour fort of oyle 
to that wherewith the Prieft was anointed ? 

A comparifon betwixt Davids anointing and Chrift, 
David was thrice anointed ; firft, in Bethlehem fecretly 
by Samuel 5 fecondly, at Heir en ; and thirdly, at lerufa- 
lem : fo Iefus Chrift was anointed in the wombeof the 
Virgin % fecondly, this anointing manifefted it felfe 
more when he taught atNaza^et, Luk.^.iy 14. fee 
Act. 7. 37. 38. And this anointing was fully manifefted 
in his refurredion, Pfal. 45. 

David was anointed a King,but he was not an anoin- 
ted Prophet to attend upon that calling onely, a$ Efay 
and Ieremiah-, but Chrift was anoinced both King and 
Prophet : Mekhi&edcck was a King and a Prieft, but he 
was not a King, Prieft, and Prophet 5 as Chrift was. 
Samuel was a Prieft and a Prophet-, but he was not a 
King, Prieft, and Prophet, as Chrift was. There was 
never any anointed King,Pi ieft, & Prophet, but Chrift 
onely, and we are made in him regale facer d$tium,i Pet. 
1 . 9<a royall Priefthetd. 

It may be asked feeing all the children of God are 
called Mefichim, or Chrifts, whether is this Chrifts 
proper name, or is it an appdlatiue name ? 

' D 3 It 

e/rf*/fr s 


V&yidthtkt anointed, 
fo was Chrift. 

None anointed King, 
Prieft, and Prophet, 
but Ielus Chrift. 



Of the ludiciall LaH> of M o s e s. L i b. i. 



It is but his appellatiue name, and Iefus is his proper 
name, but yet by way of exccllencie,it is appropriate to 
Chrift j all Chriftians arc Meficbimjbut Chrift is Hame- 
/i/^ ; that anointed of the Lord, Z#£. 2. 26. He is not 
fo much called the anointed in concrcto, as the oyle in 
Chrift called the oyle. \ abftraclo, Efay 10. 1 will take away the yoke for the Oyles 
fake, that is, for the anointeds fake Iefus Chrift. 

The Popeclaimeth tobcaboue Kings in his anoin- 
ting, in ftate,and worldly dignities therefore this fhew- 
eth him to be that man of finne,who exalteth himfelfe a- 
boue all that are called gods, iThcff.i.^. that is,aboueall 
Princes and Kings. 


How the Kings of Judah and Ifrael, brake this 
Commandement in multiplying riches. 

D e v T. 17. \y. Neither jhcdl U greatly multiply to 
himfelfe fiber and gold, isre. 

T Tis lawfull for Kings to multiplie riches by lawfull 

Homhe Kings of I*< 

da and Ifrtel might 
multiplie riches. 

meanes •, firft, of their owne proper inheritance 3 
1 Chron.ig. 3. this the Hebrewes call Segulla^lhane 
ofmyowrie proper good. Secondly, the King may mul- 
tiply his riches by husbandry,as Fzzia did, 2 chron.76 
10. So by tributes and gifts given unto him by other 
Nations, 2 Chron.ij. 5. in token of their homage and 
fubjeftion. So with things purchafed by lawfull warre 
7. So for the fafetie of his Country, and for the good 
of his Subje&s, he may require tributes and taxations 
from the people, and more than ordinary Subfidics, 


7be IQngs o/ludah <& Ifrael might not multiplie riches. 

which all turncs to their good : for as the vapours 
which arc drawne up to the Clouds, are not refervcd 
there, but are fentdowne to the earth againeto water 
it, and to make it fruitfull , fo the Subfidics which the 
King exacteth from the people this wayes, comebacke 
againe to their ufe, to kcepe and to defend them. 

Davidhad great riches., and he got his riches three 
wayes: firftby his tributes 5 fecondly, by the fpoyle 
of his enemies'; for he fought twentie battels, and got 
all the fpoyle from the enemies 5 and thirdly, he had ar- 
gentumcapitationis, the pole-money of all the people; 
and all this he laid up for the building of the Temple of 
the Lord 5 therefore he faith 1 Chro.i 2.14. N§w behold 
[Begnaneij] in my povertie or affliction,! hAtie prepared for 
thehoufeof the Lord an hundreth thoufand talents of gold, 
drc. Why calleth he it, hispovertie? becaufe he had 
nothing but that which he had from the Lord,i Chron. 
29. 16. And therefore he would rcturnc it backe againe 
for the building of a houfe to him: here David multi- 
plied filver, but not contrary to the law. So Salomon 
exceeded all the Princes ofthc earth in riches, his Do- 
minion was from the river of Egypt to Euphrates • and 
from Libanut Northward, to the Mcditerran Sea, all 
thofe were tributaries to him ^ the Queene of Sheba 
brought out of Arabia Fxlix much fpices to him, 1 
King. 10. And he had three Navies that came home c- 
very third yeere with gold and pretious ftones ;atid the 
whole twelue tribes payd tribute to him: he did not 
here contrary to the law,that the King fhould not mul- 
tiplic riches, but that blefling was then fulfilled in him 
which was made to Abraham, that his feede fhould pof- 
fefle, from the river of Egypt to Euphrates. 

The Law faith, Dent. ij. ij. Non multtplieabit fibi 
valde\lojarbe lo meod,]in 2 is faidof He- 
zekias that he had exceeding much riches: [Harbe meodf\ 


How Ddyid came by 
his riches. 

^$P i*4fjl®hntme4. 

Sdfmen how he came 
by his riches. 



Why God forbad them 
to multiplic. 

pro ipvn 

IofixA why coTiman- 


(y tfe 7«<to// htto o/Moses. Li b-i. 

the very fame words which are in the interdi&ion, did 
Hezekias gather his riches contrary to the law here? 
Not,- the meaning of the law then is this, that a King 
fliould not multiplic gold and filver, to put his confi- 
dence in them, or forunncedfary ufes^and itfeemeth 
that Salomon brake not this law untill the Temple was 
built, the Citieenlarged,and the warrcs ended ^then for 
him in his old age to lay fuch heavie tributes and taxa- 
tions upon the people, was tomultiplie riches unto a 
wrong end : when Salomon gaue gold and filver at Urn- 
falem as plenteous as ftones 9 2 Cbro. i . 1 5 e This was law- 
full to giue to his Subje&s, but Eeclef.i. 8. he fayes, 
I gathered me alfo filver and gold, when he gathered it 
onely to fatisfie his covetous defire, and not for nccef- 
fary ufes, that was the tranfgreffion of the Law. 

The next part of the interdiction was this, that he 
fhould not multiplie hor/es to himfclfe* 

The end of this interdi<5tion was firft, to take away 
all commerceand dealing with the Egyptiansfox having 
commerce with the Egyptians, & bringing horfes from 
thence, they were in danger to be jnfe&cd with Idola- 
try. Secondly, he forbad them to multiply horfes,leaft 
they fhould trirft in them, Pfil. 2 o. 7. Seme trujl in cha- 
riots f and feme in Horfes, but we will remember the name* f 
the Lord our God, He forbad to multiply horfes to trufl: 
in them, therefore the Lord commandeth Iofhua 11. 6. 
Thou [half, hough their horfes, [Teenakker Sufehen] fubner- 
•vabis equos, thon (halt not kill thcjn but cut the mafter r 
finew, and make them unfit for any fervice andwarre 
hereafter, that they might doe no fervice againft the 
people of God afterwards : they might take Camels 
and AfTes in the Battell, Numb. 3 1 . 1 1 . and fuch beafts 
as werc-notfitforthewarres, and if at any time they 
referved any of the Horfes, it was but a fmall number: j 
fo we fee 2 Sam. 8.4, that David of a thoufand Chari- j 
__^ *" otsl 

The things o/Ilrael might not multiplie Horfes* 


otsandfeaven hundreth horfcmen which hctooke in 
the warres, refervedonely horfesfor an hundreth charms*, 
but he houghed all the reft of the Chariot horfes, he 
left them fo, that they might feme for other ufes, but 
not for the wanes, and he referved here but the tenth 
part of them 5 ^^^attheffrftwas commended for 
the multitude of his horfes, becaufe he kept them for 
the defence of the Countrey ; but the Law forbiddeth 
to keepe them for unneceflary ufes, for oftentation, or 
fortruftmginrhem,and fo Sahmon fell afterwards to 
multiplie horfes and gold exceedingly, but not fornc- 
cefTary ufes ; and fee how Efay is a Commentary to this 
law, ^.2.7. 8. and fhewethus the end of this inter- 
didion, when he faith, the land is full of fiver and gold, 
neither is there any end of their treafures ; their land is alfo 
full of their horfes, neither is there any end of their Chari- 
ots ; their land is al(o full of idols. Here we fee why the 
Lord forbiddeth them to multiplie horfes, becaufe 
thefe drew them to make a league with Idolaters, and 
made them worfhip Idols. 

Thirdly, the King is forbidden to multiplie Wiues, 
Pro, 31. 3 . Gitte not thyjlrength to women } nor thy wayes to 
that which defroyeth Kings - the Heathen Kings gaue 
themfelues much to haue many wiues : Afftmerus com- 
manded, that through all his Provinces which were 
an hundreth twentieandfeaven, that the mofl: beauti- 
full Virgins fliould be brought to him, Eflh. 3,3. And 
Darius had as many wiues as there are dayes in the 
y eere ; but Salomon exceeded them all in the number of 
his wiues. 

The number of Salomons Wiues and Concubines are 
reckoned diverfly,i/0'#£.ii.:$.it is faid that he had/eve 
hundreth wiues Princeffes, and three hundreth Concubines: 
but Cant. 6, 8. there are fixtie Queenes and eightie Concu- 
bines ,andvirgines without number : where healludeth 
, , ,„„. „ _" E ro 

When horfes and Give* 
may be multiplied. 

Multiplying of horfes 
and gold, draw them 
to Idolatries 

The heathens multiply 

lufini, /#.!*. 

The reconciliation of 
rhei'c t * o places ? J^wsg 
e. 1 . 1 and C*nt. 6. 8 
coacern«ng Salemm 


Of the Iudkiall Law o/Moses. L i b .1 

S'mfc Queeae* which 
were in favour with 

to the number of Salomons wiues : Genebrard goerh a. 
bout to reconcile the places this wayes, that Salomon 
at the firft had but fixtie Queencs, andcightie Concu- 
bines ; but afterward their number came tofeven hun- 
dreth wiues, and three hundreth Concubines 5 but this 
reconciliation cannot ftand ; for then it fliould follow 
that Salomon wrote the \- canticles before he repented $ 
. '' M e reconciliation is this,akhough lie hadfeven 
hundreth Queenes,yet he had fixtie of them who were 
moft in favour with him, and honoured by the people, 
and thefe are fet downe, Cant. 6. 8. and they were 
brought forth that day that Salomon maricd Pharaohs 
dai ghter,and whentheyfaw her, they praifed her beautit 
anddignitie, and they Hud, who isjhee that looketh out at 
themndows as the morniw ; the whole number of his 
Wiues and Concubines feemeth to hauebeeneathou- 
fand, Ecclef.z .28. Of men I haue found one ofathoufand, 
but I haue not found a woman amongH thefe thoufands. 

This Law that the King fliould not multiplie wiues, 
the Icwes reftrained it to eightcene wiues * they fay that 
David the King had fixteene wines, 2 Sam 15. 16 the 
King left ten women which were Concubines to keepe the 
hotife 5 thefc Concubines were his wiues, and befides it 
is faid 5 - 1 Chro. 3. 6, that he had fix wiues moe 5 in all he 
had fixteenc. So Rehoboam had eighteene wiues, 2 Chro. 
1 1. 21. And they addefarther,.rhatjD^/rfhad fix wiues 
before Nathan came to him, 2 Sam, 3.1?. then the Lord 
ftid unto him, 2 Sam*i2. 8. if that had beenc too little for 
thee J would haue evermore given thee (itch &fuch things\ 
the word is twice repeated here \Cahenna vecahenna] 
quot tlU qnot ills, tweliiemocmakeinall thefe eight- 
tecne wiues which David might haue had;and the7>- 
gnm paraphrafeth that place, Dettt.xj, 17. Ne multiple 
cet nxores ultra oftodecem^ ne depravent cor ejus± and Salo- 
mon larchi upon Deut. 1 7. he fhall not multiplie wiues 


The lewes restraint of 
multiplying wiues. 

p-flro.'i r-tfro 

:»K JiM p ■ 11 1 ijn i n-im 

ii— 1 mm, 1 

Salomons J^ingdome comparedfuitb Chrifts. 


aboue cighteene, becaufe we finde that David rhe King 
had but cighteene wiues. Yce lee upon what a fandie 
ground they build this : they fay that David and Re ho. 
boam brake not this commandement, becaufe they con- 
tained themfelues within the number of eightccne ^ but 
Salomon who exceeded the number, he brake the com- 

To multiplie wiucs was altogether againft the law ; 
for they tivojhallbe oneflcjb, bindeth him as well that fit- 
teth upon the throne 5 as him that draweth the water and 
heweth the wood:but this to multiply horfesand gold, 
i$b\\t fecunhm quid zgamftthzLzw \ that is, it is not 
(Imply forbidden, but onely for unneceffary ufes, and 
to put their truft in them; but to enable them for the 
defence of their Countrey, and benefit of the Eftate- 
that is not forbidden. 


A comparifbn betwixt Salomons Kingdome 
and Chrifts. 

P s a l. 89* 2. His throne Jball be eftablijfod as the 
Moone, and Jhall endure as the Sunne before^ 

DA v 1 d prayed for his fonnc Salmon, that the 
Lord would giuehis Judgements to the King, and 
he compareth his Kingdome to the Moone ; 
for as the Moone borrowed] lier light from the Sunne, 
fo he beggethofthe Lord, that he would giue light to 
his fount Salomon todired: him : and as Aftrologians 
obferue, that when the Moone is joyned with a bad 

E 2 Planet, 

Multiplying of wiucs 
was againft the Law. 

Multiplying of horfes 
not altogether againft 
the L&w, 

SaUhlmi Kirgdomc 
compared to the 



pliitim it Gemmk* 

SdUmnt kingdome like 
the Moone in waxing 
aid waning, 

Hie difference betwixt 
Salomes throne of />© • 
rieznd the brazen (caf- 

Tr*3 Sug&efim. 

Of the Judiciall Lfto ofM oses, Li bi» 

Planet, then her influence is bad ; but when fhe is joy- 
ned with a good Planet, then her influence is good; 
{q Salomon in his Government when he was joy ned to 
Idolatry, and ftrangc women, then there was a bad in- 
fluence upon his Government 3 but when he tookc the 
dire&ion from the Lord,then his Kingdome flouriihed. 
There is a ftone in Arabia called Selenites, which grow- 
eth with the Moone, and decreafcth with it 5 when the 
Moone is in the wane, yec cannot fee the done in the 
perfect colour > but when the Moone is at the full, then 
the (lone groweth againe to the full : fo Salomons King- 
dome, as long as he got light from the Lord it waxed ; 
but when he turned once from the Lord, it decayed 
daily. Laft, it was like the Moone, the Moone in twen- 
tie eight dayes finiflieth her courfe, fourteene dayes to 
the full, and fourteene to the wane; fo from Abraham 
to Salomon fourteene generations, then the Moone was 
at the full 5 then from the end of Salomons dayes umiil 
Zedekiah were fourteene generations;and then his King- 
dome decayed and waned. 

Salomon the King when he judged ifrael he fat in a 
throne, 1 King. 10.18. and the King made a great throne 
oflvorie, and overlaid it with the bejlgold^ the throne 
had fix fteps, and the top of the throne was round be- 
hinde,and it ftood in the porch of Iudgement where he 
judged the people, z King. 7.7. and there were ftayes in 
each fide in the place of the fear, and two Lyons flood 
bebindetheftayes, and twelue Lyons ftood there, fixe 
on the one fide and Gxq upon the other upon the fixe 
fteppes, and there was not the like made in any Kingdome, 
2Chron.p. 17. This throne of Salomon was called Soli- 
xmDominiyhecaufc he judged the Lords judgement 
there^and it differed from that pillar which ftoodin the 
Temple, for that was a pulpit in which they read the 
Law, 2 Chn. 6. 13. and it was called \Ci]or\ but this 


Salomons %ingdome compared "tokk Chrifts. 


throne was called ci(fe y and it flood in Dome Libmi* 
next adjacent to the Queenes Palace 5 it was made of J- 
voiy, which was in great rcqucft amongft the Iewcs; 
and Salomon a\h\dcih to h y Cant. 4. 6. thy necke is like a 
Tower of Ivories . 

There were fixe Lyons upon the one fide ashewent 
up to his throne, and fixe upon the other, a Lyon ate- 
very fteppe • thefe Lyons on every fide fignified that all 
the t wclue tribes were fubjed to Salomon^ and acknow- 
ledged him as their King 5 and the two Lyons which 
flood before the ftayes fignified, that the two tribes ///- 
daznd Benjamin ftiould not depart from Salomon, but 
continue with him, and his porteritie, to be ftayes to 
uphold hisKingdome 5 which was fignified by the gar- 
ment of Ahija the Shilonite, rent in twelue peices, ten 
were given to Icroboam^nd two onely left to Rehoboam 
Salomons fonne, 1 King. 11. 

And the Ierves write, that as he afcended upon every 
fteppe or degree to his throne, a cryer cryed to him 
thus 5 upon the firft fteppe he cryed, \Jo titeh Mifhpat'] 
]ndicium nt inclinato^ wreft not judgement 5 fecdndly, 
when he afcended upon the fecond fteppe he cryed un- 
to him, [lo tikir pamnf\ perfonam m refpicit, accept no 
perfons in judgement-when he afcended upon the third 
fteppe, he cryed unto him, [lotikahh jhohher\mttnus ni 
rccipito, take no bribes ; when he afcended upon the 
fourth fteppe,he CYyed[Utittang leehajherah] nonplan 
talis lttcnm> thou fhalt not plant a grove 5 when he af- 
cended upon the fift fteppe he cryed unto him [lo takim 
kchmatztbah ~]noli erigere (latuam^Qt not up a pillar • 
when he afcended upon the fixt fteppe, he cryed unto 
him [totizba/jhJ}wr]ne?naffato lovem, kill not an Oxe, 
that is, facrificc not to Idols:as he afcended by degrees, 
fo the admonitions did grow by degrees,, from juftice 
to haue a care of religion $ and as the lems had Pfalmos 

E 3 graduum, 

fr<DD ihrcttu* t 


What the Lions (igni- 
fied on every fide of 
the I hrone. 

The adtnonitios which | 
they gaue the King 
when he afcended to 
his Throne. 
In ZwrewM P. Shephat 

hms nuts t+M 

vrp npn **& 

r>v mm n& 



A ccmparifon bctvfixt 
Sdbmn and Cbnfi. 

i ■ . i — ■ - mmm , m ,. . , w „ , . M 

0/^/tf 7«<&w// I^-a? of Moses. Lib.i. 

i graduum, Pfalmes of degrees which they fang when 
I they afcended to the Temple ^ fothefe were admonition 
nes graduum, that he fhould not pervert juftice, that he 
fliould abfteinc from Idolatrie, that he fliould not plant 
agroue,norcre£ta<pillar for Idolatrous woiftiip, and 
that he fliould not facrifice to Idols. The tweluc Prin- 
ces of Ifrael fat round about this throne • and Chrift al- 
ludeth to this forme, y^ (ball fit upontwelue thrones jud- 
ging the twcltte tribes ,Luk. 22.3c. 

Now let us compare Salomon with Chrift 5 
Firft, in their name, Salomon vwsjejidia, beloved of 
God, but Chrift was theonely beloved fonne of his 

Secondly, in his anointing, Salomon was oncly a- 
nointcd,an'dallthereftof his brethren fecluded from 
the Kingdome •, but we are anointed by Chrift,and re- 
ceiue grace for grace from him, lob. 1 . 1 6. and are made 
coheir es with him, Rom. 8 17. in his Kingdome 5 here is 
a greater than Salomon. 

Thirdly ^Salomon was crowned his Father being aliue, 
here was Leo & c audits Leonis, the Lyon and the Lyons 
whelp ; fo Chrift tboaght it not robbery to be equallwith 
the Father, and to 1 eigne with him, Phil. 2,6. here is a 
greater than Salomon. 

Fourthly, Salomon was obedient to his Parents, fo 
Chrift, /*£. 8. 45>* I honour my Father, that is, my hea- 
venly Father, and he went home and was obedient to his Pa- 
rents, Luk.2. 5 1 . Here is a greater than Salomon. 

Fiftly, by Salomons mariage,friend(hip was made up 
betwixt Egypt and Ifrael ; but Chrift marrying his 
Church, fricndfliip is made up betwixt God and man ^ 
here is a greater than Salomon. 

Sixtly, in the extent of his Kingdome, Salomons King- 
dome reached but from the Meditcrran Sea to Euphra- 
tes j but Chrifts Kingdome reacheth to the ends of the 


Salomons pktie Midw'ifedome.cotnpared with Chrifts. 


earth, Pfal. 2. 8. JrvlUgiuetbeetheendsoftheeartbfora 
pojftjston ; here is a greater than Salomon. 

Salomon exceeded ail the Princes of the world in ri- 
ches-but in Ckrift are hid all the treafures of wifedome and 
knowledge, Col. 2.3. here is a greater than Salomon, 

Let us compare Salomons pictie and Chrifts, Salomon 
built the Temple ; but Chrift was both the Temple, 
Prieft, Sacrifice, and Altar ; Salomon offered an hun- 
dreth thoufand Bullockes ; but Chrift offered a greater 
Sacrifice, even himfclfe upon the Croffejhcre is a grea- 
ter than Salomon. 

The Kings of the earth were fubjeft unto him, but 
Chrift Revcl.17. 14. had written upon thchemme of 
his garment, Rexregum, &Dominus dominantium, the 
loweft thing which is in Chrift,is aboue all the Princes 
of the earth • here is a greater than Salomon. 

When Salomon went to the Temple, hehadfoureand 
twentie thoufand to guard him with their Targets out ofLi- 
banm, iclro.iy 1. and 2Chro.11.12. and when he went 
to bed, he hadthreefc&re valiant men about him of the va- 
liant of I frael, Cant. 3. 7. But Chrift hath ten thoufand 
times ten thoufand^ andthoufands ofthcufands of Angels at- 
tending him, Revel. 5. 11. here is a greater than Salo- 

Let us compare them in their wifedome, Salomon 
for his wifedome had a large heart Jike the [and of the fea> 
1 King. 4. 29. Obferue his wifedome in deciding the 
matter betwixt the two women, iKing^shz thing was 
done in the night, there were no witnelfes, no probable 
con jedures favouring the one more than the other, the 
allegations of the Mothers both alike,no difference be- 
tweene the childrens age 5 Salomon gathered that fhee 
was the mother who had rhe bowels of compaflion to- 
wards the infant'; Counfellin the heart of man is like deepe 
waters Jbttt a man ofunderflandingmlldraiv it 0ut.Pro.2o. 

• 8 

Chrift and SaUmcn com- 
pared in pictie. 



Chrift and Salomon com . 
pared in wifedome. 

'W - ■" l il WU I I 


Of the ludkiall L<tfo o/Moses. Li b-i. 


Arguments prooving 

StUmm repentance* 

Reafon I. 
Reafin 2. 

Sec Pre. if. 8. 


5. Salomon by his underftanding drew out here who was 
the mother of the living childe, but he mull haue fome 
meancs whereby to know this $ but Chrift to whom 
darkened!* is as light, he fceththe fecretsof the heart, 
and all things are naked before him, Heb. 4. 13. here is a 
greater than Salomon. 

His Iuftice in punidiing Ioab and putting Abiathar 
from the Priefthood 5 but Chrift fhall put downc all his 
eneimeSjtmd purge his Church of hirelings,ii/4f.2i. 12. 
here is a greater than Salomon. 

Laftly, all the earth (hall be blefled in Salomon. When 
the/^wblefTeanyman, they pray for him after this 
manner. Benefices fit tibi Bens ac liberalis, ut pr<tftitit fe 
ergafervumfnnmSalomonem, this was but fulfilled in 
type in Salomon; but the truth was fulfilled in Chrift, 
Efa.6^. 16 Me who bleffethhimfelfeon the earth ,fhallbleffe 
himfclfeinthe God of truth: & he concludeth this Pfalme 
fox Salomon, Amen, Amen,Pfal. 72. ip. Salomon was not 
he that could effe&uate the prayers of the Church -, 
but Chtift is that true and fait hfM witneffe, who is yea 
andAmen 3 Revel.^. 14. 

Salomenhc'mg fucha vive type of Chrift, whether 
might he hauc beenc thought to haue becne a reprobate 
or not ? 

He cannot be thought to be a reprobate 5 for firft, 

He was the Penman of the Holy Ghoft, & they were 
holy men, Ltik.T* 70. As he (pake by his holy Prophets. 

The Lord he ard Salomons prayer, and accepted of his 

facrifices 5 1 King 3 . 6. which he never did in any obla- 
tion of rhq wicked, JEyiy1.11.i2.13. (oloh.g.^i.We 
know that God hear eth not [inner s^ that is. Impenitent fin- 

Thirdly, He is fet downe as an example of Imitation, 
2 Chro. 1 1 . 1 7. Rehoboam in the firft three yeares of his 
Raigne followed the footfleps of David and Salomon^hcncc 


<3%eafons prooving Salomons (Repentance^. 

it followeth, that Salomon being fet downe as an exam- 
ple of Imitation for good, that he died a penitent and 
reconciled to God 5 and as the evill beginnings of Ma- 
/M^/&,difcommended the evill end of Ammon ; fo the 
good beginnings of Rehoboam, commended the good 
end of Salomon. 

When the Kings of Iuda and ifraeUvz fet downe for 
examples) thefe Rules are to be obferved. 

Firft, when the wicked father liueth in his finnes, and 
dieth in his finnes, and his fonne is faid ro walke in his 
wayes,and follow his example,then the bad fonne died 
miferably as his father died. 2 King. 15.9. Zachariah is 
faid to haue done that which was evill in the fight of the 
Lord, as his fathers had done ; he departed not from the 
finnes of Ieroboam 7 the fonneofNebat, who made Jfraelto 

Secondly , when the wicked King repenteth him of 
his finnes, and his bad fonne is faid to follow his exam- 
ple, then it is to be undcrftood,that he followed his ex- 
ample in his firfl: yeares,and finfull dayes. Example. 
2 King.21.10. it is faid of Ammon, that he walked in all 
the way es that his father U\dana(feh walked in, andferved 
idols whieh his father tjftlanaffeb ferved - 5 This is to be 
undeiftoodonelyofA/^*/<r/;j fu(t dayes, and not of 
hislafl: dayes, when he repented him of his wicked- 

Thirdly, when a bad King repented him of his wic- 
kednefie, and his fonne is commended for following of 
his wayes > then it is to be underftood, that he followed 
him in the end of his life, and not in the beginning ; as 
iChron. 11. 17. Reheboam in the fir (I three yeares of his 
Reignefollowedthe foot fief s of David and Salomon. 

Fourthly, If the beginning of a King be good.and his 
end bad, then his fonne is never faid to walke in his 
wayes,although he be a good man. Example, o^/^be- 

F, san 

Sdltmtn fet downe as 
an example of good. 

Rules to Beobferved 
concerning examples. 

ReguU 1. 

Re?uU ?. 

ReguU 4. 


Of the hdichll Law of M o s e s* Li b.i. 



t Things objtfled a< 
1 gainft Rdh/b for rc- 
Jj ccivingtheSpycs. 

ganwcll, yet becaufe he fell away, iChron. 10. 10. 
therefore good is never faidto vvalkcinhis 
wayes. And the Lord giueth the reafon of this, Ezek. 
16.24. when a rightcow man turneth away from his righ. 
teonfne/fe.andcommittethtniquitie, his former rigbteortf- 
neffejhallbe no more remembred.' And againe, when the 
wicked turneth away from his wickedneffe, and doth that 
which is law full and right ; be /hall 'Hue. . 

Salomon is ccn&vedby the Holy Ghoft, not that ho 
had utterly forfaken God, but that he went not fully 
after the Lord • or that his heart was not perfeft as was 
the heart of Davidhis father. 

The Conclusion of this is ; Salomons Kingdome flou- 
riflied fo long as he followed the Lord ; therefore Reli- 
gion is a ftrong pillar like Iakin or Bognaz, to uphold a 
Kingdome $ otherwife it will ftand but upon brickie 
feet;e of yron and clay, as Nebuchadnezzars Image did, 
Ban. 2. 33. 


Whether %f\nb was a betrayer of the Citie of 
Jericho or not i 

Iosh.2 1 • And the Spyes came into an Harkts houfe, 
named Rahah, and lodged there, <src. 

T T may be faid againft Kabab^ firft that fhee was an 
I Harlot,and therefore no marvell that fhe was fo rea- 
dic to betray the Citie in which (he was borne, re- 
ceiving the Spyes into her houfe. 

Secondly, when the King fent unto her, flieanfwered 
him no: as adutifull Subjefl: ought tohauedone, but 


H Hill ll I ll 

Whether Rahab betrayed the Citie of Jericho or not. 

hid the Spycs in her houfe, and lee them downe by a 
Cord through the window, and taught them how to 
efcape, and when the Searchers came to feeke them.flie 
faid. fhe knew not what men they were, or whither they rvert 
gone-, whereas in the meane ticne,fhe had brought them 
up to the roofe of the houfe, and hid them with the 
ftalkes of Flaxe,which (he had laid upon the roofe in 
order, Iojh. 2.6. 

But it may be faid in defence of Rahabjhat the know- 
ledge which (he had from the Lord exempted her from 
treafon, as not being bound any more by the common 
Law, fhebecomming now a member of the Church, 
and fo had no more to doe with thatSocietie wherein 
/he lived before. 

Grace takcth not away the bonds of nature, neither 
doth the Law of God take away the Law of nature,but 
rather cftablifheth it, i Pet. 2. y. Feare God and obey the 
King : a King and his Subje&sare Infidels, fome of his 
Subjc<5ts are converged to the faith 5 as it fell burin the 
Apoftles dayes, that the Emperors remaining Infidels, 
yet fundry of their Subjects were converted to the 
Chriftian faith. Did their Chriftianitie loofe the bond 
of obedience which they ought to their Emperour ? 
God forbid 5 but confirmed it rather, therefore the A- 
poftle willeth to wake all fort of faff Ik at ion for them, 
1 Tim. 2.1. 

Bui Rahab was free from the crime of treafon, for 
firft God revealed unto her, that the Israelites were to 
take this Citie, and deftroy it. Secondly,fhe knew that 
whether flie had difcovered the Spyes, or hid them,yet 
the Citie fhould be deftroyed ; wherefore it was beft 
for her in the deftrudionof theKingdome which fne 
could not faue,to faue her feife,and her own houfhold s 
and here fhe conformed her will to the will of G o d ^ 
and as he is no traytor, who yeeldeth an Hold to the 

F 2 Prince 




Grace takes nee away 
the bonds of nature. 

RAbtbvin free of trea* 

Of the Iudkiall Lato ^Mose 

Li b-i. 

Heitr made a covenant 
with tfce CuH/idHiM and 
with th€ l/wtoes. 

Idtlhid a ci« ill league 
with the 6<>M4»;ttf,but 
a cirill and ipirituall 
league with the J/rdc- 

Three forts of ftran- 
gers with whom the 
I/wltHs had to doe, 

How the hw of the de* 
ftroying of the feyen 
Nations it to be un» 

Prince of the Land, although it be contrary to the will 
of him, who hath commandement over the Hold: fo 
when Rahab yeeldcd the Citie to the Lord, contrary to 
the will of the Inhabitants odericbo, fhe is not to be re- 
puted a betrayer of the Citie for that. Heber the Kenite 
and his wife made a covenant with the Canaamtes, and 
a covenant with the Israelites the people of God ^ now 
there was warres betwixt the lfradites and the canaa- 
nites^ Sifera the Canaanitt flieth into the tent of /4^/the 
wifeot HeberiheKenite-, What fhall fhe doe in fucha 
cafe? If flic kill Sifera, then fhe breaketh her covenant 
with the Canaanites ; and if fhe let Sifera goe fee, then 
fhc will fight againft the people of God, and deftroy 
them •, here her wifedome teacheth her what to doe, 
to kill the Canaanite with ivhom fhe had onely acivill 
league, andtofauethei/r4e7/w, with whom fte had 
both a fpirituall and a civill league. 

There were three forts of the Nations, with fome 
they might haue federa commerciorum,as David and Sa~ 
lomonmade with the King of Tyru*>zSam. 5.11. iKwg. 
5. 12. of whom it isfaid, he made this covenant with 
thew^according to the wifedomewhich God had given him. 
So Chrift fought water of the woman of Samaria, and 
David Red to the King of Gath for a refuge. Sccondlv, 
there were the Ammonites and the Moabites, Dent. 23.5. 
Tt fhall net feeke their profperitie allyonr dayes ; that is, ye 
fhall not enter into covenant of friendship with them, 
but yet Dent. 2. ip. they are forbidden to make warrc 
againft them. And fo the feven Nations they were not 
to fee ke their good, but yet upon fubm iffion they were 
to accept of them. Thirdly,there were the Amalekitcs, 
and thefe they were utterly to deftroy. 

Rahab was faued, although fhc was a Canaanitijh and 
one of the feven Nations who were to be deftroyedj 
for that law, that the feven Nations fhould be deftroy- 


WbetberRahab betrayed the Qtieoflcricho or not. 


ed,fbould be interpreted by another law, to wit, they 
were to be deftroyed,unleffe they had fubmittcd them- 
fclues, and became tributaries unto the people of God, When thou comme/l nigh a Citie to fight a- 
gainft it, then proclaime peace unto it ; and it/hall be, if it 
make the anfwere of peace, and open unto thee, then itjhallbe 
that all the people that are found therein, /hall be tributaries 
unto thee, and they Jhall ferue thee. So 1 King. p. 26. And 
all the people that were left of the Amor it es, Hittites, Peri- 
zites, Hivites,and lebufites , which were not of the children 
oflfrael, their children which were left after them in the 
land, whom the children of 1 fraelalfo were not able utterly 
to defiroy ,npon thofe did Salomon levie a, tribute ofbondfer- 
vice unto this day. And it was the people of the feven 
Nations, who hardned their hearts, with whom lojhua 
tookenot peace,/^/S. 11. 19.20. 

When the Gibeonites came to lefljua, if they had told 
him the truth, that they were a people that dwelt a- 
mongft them , and that they came not from a farre 
Countrey, but were Canaanites indeedc, and came to 
feeke their peace, ( which they did not forfeare) then 
lojhua was bound to haue fpared their lines upon their 
fubmiflion : and whereas the men of 7/W/faidthen 3 
? er advent ureyee dwell among us, and how fh all wee make a 
league with you < Jojh. 9 . 7. The meaning is, we cannot 
make foci ale f&dws vobifcum, but onely deditionis, that is, 
we cannot make a covenant or league of mutual friend- 
ihip with you, but wee may rake you as fcrvantsand 
flaues, if ye fubmit your feluesjand if it h^d beene (im- 
ply unlawfullto haue made any fort of league with the 
Canaanites, then the pofteritie of Saul would not haue 
beencpunifhedforthc breach of this oath, <^Ambro(e 
faith well, Pacem quam deder ant mn cenfuerant revocan- 
dam, quia frmata erat facramenti religtwe, nedum alieni 
perfidiamarguat,fuamfidemfoheret $ that is, they held 

F3 that 

The CMAdnites were 
bond-ihucs to £*• 



Itfhuo, might make a 
league ofpeace with 
the Canaanites Jaut not 
cf i&utuall friendship. 


j»J&*<atype of Chrift. 

Rabh 2 type of the 

Of the Judkkll L<at> of Moses. L i b. i. 

The Kings of Iff del 
proceeded by way of 
Iuftice formally. , 

that it was not lawfull to break the oath that was made, 
lead: finding fault with other mens falfhood, he fhould 
become perjured himfelfe. 

Iofhna was a type of Chrift 5 as Iojhua fent raeflengers 
toxhcCanaanites to recciue either peace or warre : fo 
the Lord hath fent his Fsciales intoche world, to bid 
them either receiue peace or warre; and as Rahab held 
out a red thrced to be a fignc that whofoever remained 
in her houfe, fhould be faued $ and they who went out 
of it, fhould be killed : fo there is no fal vation to thofe 
who are without the Church, which is marked wk h the 
bloud of Chrift, Aft. 2. 47, Rabat being the firft fruits 
of the Gentiles, implied that the Gemiles Ihould be re- 
ceived into the Church, and be faved. 


Whether the Kingdomc ofludab or Ifrael were 
the beft Government ? 

IT may feeme at the firft, that the Kings of Ifrael did 
more formally proceed by way of Iuftice, than the 
Kings ofludah did ; the Kings of ifrael did not pro- 
ceed by way of arbitrary Iuftice, neither was there any 
peremptory execution upon the willof the King. When 
Nabeth was to be ftoned to death, the matter was hand- 
led after a judiciall forme, which might haue given fa- 
tisfadion to the ignorant people, who knew not the 
device and fecrecy of the matter. 


Whether the ^ingdome o/Iuckh or IfracI the heft &rc. 

But the Kings of Indah proceeded by their abfolute 
authoritie, as may appeare in Tome of them, who tooke 
away their Subjeds Hues by their abfolute authorities 
without any order of law, or proceife in Judgement. 
Davzdkilkd the Jmalekite $and again?, he feemeth to 
haue broken his oath, fwearing that nothing fhould be- 
fall Shimeiy and yet he biddeth his forme Salomon put 
him to death h thou art a wife man, andknowefl what then 
haft to doe, i Kingji. and fo caufed to WillToab who was 
D^^neerekinfman, and who had undergone many 
dangers for the glory of God and the good of the 
Church, 2 Sam. 10. And he dedicated many of the 
fpoyles which he had taken in the warres to the houfe 
of the Lord, I Chro. i6.Sht fought for his Countrey 
all Davids time; hewasfaithfulltotheKing, he flood 
for D avid 'againft Saul, he followed him ftill, although 
hewasbanifhed, and at that time when he was made 
Captaine, 2 Sam.iS. he did repreiTethefedition of She- 
ba, even when David would haue put him from his 
place, and put Amaft in his ftead, 1 Sam. 2 o # 4. It was he 
that forbad the King to number the people, 2 Sam. 24. 
It was he who firft invaded Sion, 1 Chron.i x . It was he 
who by hiswifedome taught the woman of'Tekoa to 
obtaine pardon for Abfalom ; It was he that was moft 
skilfull in the warres ; It was he that fought againft the 
Syrians > and the Aworites, and all the enemies of the 
Church; and it was he who in modeftie when he had 
gotten the vi<Sory,iefufcd to take the praife to himfelfe, 
but fent for the King that he might get the praife of the 
vidorie, 2&**».j*.2 8 ; : Hewasnot 6cnrov<Tcg or implaca- 
ble; when K^ibmr fought peace at him, he willingly 
granted it, fo did he to the people of Abel, 2 Sam. 20. 
He had goodfuccefle in the warres, he was a terror to 
all his enemies, iSam.i to HaJarezerAhc Edomites, 
&c. therefore it may fecme that Davidby his abfolute 



The Kings of luinh 
proceeded by abfo. 
Iu:c authoritie. 

What things objected 
to Day id. 

lodh worthy deeds 
reckoned up. 
hah was Ztawfr kia£ 

He gaue many things 
to the houfe ofthe Lord. 

Reprefled the (edition 

Diflvvaded Day id to 
number the people, 

Reconciled AhfaUm to 
his father. 

Subdued many wicked 

He had good fucceUe 
in his warres. 


Of the hdkiall Ldto of Moses. L i b*i 

What things obje&ed 
to Sdbmon* 

SuemtUi lib*?* 

HeatheaKings Iouing 
to their brethren. 

Dxyid and sMomm 

D*v;<J in killing the A~ 
m/tlcfyte finned not. 

When one may be con- 
demned upon his owne 

DdyU brake not his 
oath incau(ing*6i- 
m;ito be killed. 

authoritie, caufed himtobeputto death unworthily. 
And as for Salomon, hefeemcth moft unjuftly tohaue 
killed his brother Adonijah 5 for firft, he was Davids eU 
deft fonne now aliue ; fecondly, his father loved him 
raoftdearely ,• thirdly, he never did finde fault with 
him for fecking the Kingdome, and Salomon might 
feeme here to be too rigorous -, for 7itm a Heathen 
Prince was more mercifull to his brother, for when his 
brother did afte& the Kingdome, yet notwithftanding 
he lovingly embraced him, and ditfwaded him from 
thatcourfe • and Seneca wmzth of the like in his firft 
booke oiclemencic, cap. p. how Augufias fpared Cinna, 
and made him of a foe a friend. 

But if we fhall confider that the Kings ofludab, efpe- 
cially David and Salomonbting dire&ed by the fpirit of 
God immediately, had a better warrant to proceede by 
their fole authoritie, than the Kings of Ifrael had, we 
fhall be of another minde : and where it is obje&ed, 
that David killed the Amahkite onely upon his owne 
confeffion; the confeffion out of ones owne mouth, if 
it be the confeffion of one that is well at himfelfe,and is 
notwearieof his life, and if he ftand conftantly at it, 
then the confeffion out of his owne mouth is fufficient, 
Luk.i 9. 22. Wicked fervavt, out of thine owne mouth will 
I judge thee. Secondly, this Amahkite °\oncd that he 
had killed Saul, and fo flattered David 1 and laftly, he 
was an Amalekite, agsinft whom the Lord had given 
out fentence long before, that they fhould all be killed 
with the'fword, and the Lord was wroth with Saul for 
fparing che Amalckites. 

The fc cond thing objeded to David, is the breaking 
of his oath in caufing shimei to be killed, when he had 
fwornc that nothing fliQirid befall him; but it was not 
for his former railing that he was put to death, but for 
his new tranfgreffion -^David faith to his fonne Salomon, 


Whether the IQngdome of Iudah or Ifrael the left &c. 

Habes apndte, 2 Sam. 28. that is, confine him, and fuffer 
him not to goe abroad • for he is a mightic man, and is 
ableto gather together at foufand of Benjamin, 2 Sam, ip. 
17. therefore Salomon makes him to fweare that he 
fliould never goe beyond the brooke Kedren under the 
paine of death, and he mod willingly a/Tented unto it, 
yet he brake his oath and went to feeke his fugitiue fer- 
vant, and for the breach of this oath, David comman- 
deth to put him to death,and Salomon caufed to execute 
him, and after his fii ft tranfgrefiion, he is kept in ward 
here, and he is like a fifli taken upon the hooke, but yet 
not pulled out of the water to be dreflcd by the 

But Salomon layeth to his charge that fin which was 
forgiven him, 1 King.% m ^2 t thou knowejl what thou didft 
to my Father David. 

Both David and Salomon pardoned this finne but 
conditionally, that he fhould not fall into a new finne; 
and even as an old Cicatrix being healed, if it get a new 
blow, is more dangerous than any-other wound ; fo a 
fault pardoned, if the man fall into finne againc aggra- 
vate th the finne more • he was pardoned conditionally 
onely, that he fliould not tranfgretfe againe. 

But it may feeme too great a punifhment for fo fmall 
a fault, going but out to fceke his fugitiue fervant. 

He was guiltie of treafon,in fetting light by the Kings 
commandemenr, and he bound himfclfc by an oath, if 
he did tranfgretfe. 

As for the killing oUoab, all the commendations fet 
downe for his pray fe are nothing, if yee will compare 
them with his foule offences 5 that which he did for his 
Countrey maketh him not a good man ; his skill in mi- 
litarie discipline, maketh him not a good man, but a 
good warriour;.and juftly he deferved death, for he 
would hauc had the Kingdome from Salomon to <^ic\o- 

G nijah, 




Sbime* had his former 
fault pardoned condi- 


Shim u how guilcif of 

Ddyid finned not in 
cau/ing S*lo&9-a to 

kill l9A&„ 

loafo rices. 


Of the ludickll Law o/Moses. L i b . i 

He would haue Afoni* 

He delighted to fee 
men kill others 
He killed M»c rand 

He killed M0m* 

Why Salomon killed^. 

Salomon not in 
killing AtU)iy*b, 

Foure chiefe yertues 
found in Stf/ewo*. 

SdUm.Ks mcf kencfle in 

fparing A<&xy"h. 

nijah, hoping thereby to hauc gotten preferment under 
him-as Abner would haue had the Kingdome from Da- 
vid to ifhbofljeth, and from l/hbojleth to David againe, 
onely for his owne advancement : fo would foabhaue 
Adonijah to haue the Kingdome, hoping thereby to get 
preferment to himfelfc ; therefore he was not to be rec- 
koned amongft the loyall and faithfull Subjefts of the 

And whereas the vertues are reckoned up, wee /hall 
findc moe vices than vertues in him 5 firft we fliall fee 
him delight to fee one kill another, which he thought 
to haucbeenebutafport,2^^.2. 14. And looke to 
his cruell murthering of Abner and Amafa, he (bed the 
bloud of peace as it had beene in warre: and when Ab- 
ner looked for no fuch thing,he traiteroufly killed him, 
neither was he a white moved when he was defiled with 
their bloud, when he faw the bloud both upon his gir- 
dle, and his fhooes, he gloried in it ; and he was readic 
to kill Frijah at the commandement cf the King $ So he 
killed Abfalem the Kings fonne, contrary to the Kin^s 
commandement. Wherefore Salomon being a Prince of 
peace, would not haue his fervants turbulent like loab • 
but would haue them, as Chrift would haue his Difci- 
plcs, not to feeke fire from heaven to be revenged upon 
the Samaritans, for then they knew not of whatfpirit they 
were,Lnk. g. 55. 

Now for Salomons killing of Adonijah % we mult not 
judge ralhly of Salomon, who had many excellent 
vertues inhim 3 the great vertues which were in him, 
mcekeneffe, veritie, fortitude, and jufticc, were the foure 
P^orfes, as it were, which drew his Chariot, Pfal.45. 
Firft, his mcekncife, he was the Prince of peace, and 
i hcreforc he pardoned Adonijah, rcgntm aujpicandnm a 
dementia, for this procureth thefavour of his (ubje£b ; 
fo Daiid would not kill shimei in the beginning of his 

Whether the Kjngdome of ludah or Hrael the hejl &c. 


reignej but Rehoboam that would not gratifie the people 
in the beginning of his reigne,his Kingdome profpered 
not. Secondly, his verkie ; if thou be a good man, a 
haire of thy head fhaH not fall to the ground. Thirdly, his 
jufticewhenhe failed againe, juftly he caufed to put 
him to death. Fourthly, his fortitude 5 although Ado- 
nyah had a great fadion which were againft Salomon , 
yet he durft be bold to caufe to apprehend him : fo Sa- 
lomon for Adorn] ahs fecond tranfgreifioh juftly caufed 
to execute him, and we arc not to meafure his heaven- 
ly wifedome by the morall vermes which are found in 
Titus and Augufius 5 Adonijah was guiltie of treafon, for 
he fought Abijhaig onely for that end,that he might get 
the Kingdome. Secondly, he faith, that the Kingdome 
belongeth ftill to him ^ he was not like good Jonathan, 
who willingly gaue way to Gods ordinance, he knew 
well that the Lord had appointed the Kingdome for 
Salomon, 2 Sm. 7. The fonne which (hall come out of 
thy loynes, ihall build thy houfe, and fucceede in the 
Kingd6me: this wasfpoken after all his other formes" 
were borne, & this aggravated all the reft of his finnes, 
that he affe&ed the Kingdome, his father being yet a- 
liue, and although his father was decrepit, yet he ruled 
by his Counfellours,and he was not weake in minde 
now although in bodie. 

Wherefore wee may conclude, the Kingdome of 
ludah to be the beft government, and ftill to be prefer- 
red before the Kingdome oflfraell. 


Sdhmm veritie in kee- 
pmg hjspromife toA~ 

Sdlcmsni fortitude and 

How jtdsKijah was 
guiltie of treaion, 


* .i .. m ( l I T I i 



Fiftm Pnfeljtirt Vnft* 

Tvto forts of Profc 

HJ Extranet* 

>^py »U Gmtilkfu* 

tUmtntiUis • 
CD'miK Indigent. 

When the Profelyte* 
might enter imo the 

0/fk Im/km// LaTb of M o s e s. L i b-i- 


Whether the IeTbes might chufe Herod tor their 
King or not i 

D e v t. 1 7. 1 5, TW awy/? «*/8* ttflranger oyer thee, 
'tohkh knot thy brother. 

THe lewes diftinguifli thofe who were Gentiles 
both by fatherland mother, from thofe who 
were borne lewes. Thofe who were ftrangers 
both by father and mother, they called them Bagbag, 
by a contra&ion, for Benger, and Bengerab, that is,y?//- 
us profelyti & profelyLe, and they were called <£xxop&Moi $ 
but thofe who were lewes both by father and mother, 
were called Hebr^i ex Hebrews, Pbil.3 . 5 . an Hebrew of an 
Hebrew, that is, both by father and mother they were 
Hebrewes, and they were called fy«opuMof, and yviwt, 

TheProfelytes that were converted from Gentilifme 
to Iudaifme,were of two forts ;if they were newly con- 
verted , they were called Gerim, which the Seventies 
translate wfo*oxJl«) j if they had dwelt long amongft 
them,then they were called Tojhibbimjnquilmi^znd the 
Seventh tranflate them Tzfyowoi, as yee would fay, Pari- 
flwnsrs 5 fuch a ftranger was Achir, Inditb 14. who bc- 
leeved in God and was circumcifed. 

Thofe Prcfelytes who were converted to the faith, 
and continued in the faith of their Parents, they were 
called [Coi gnikkcre~\G entiles fondarr.cntales ,that is,Gen- 
tiles who embraced the grounds oi Religion, and thefc 
became \Ezrahhim~\ Indigent. 

Theie Profelytes although they were converted, yet 
they might not enter into the Congregation untill the 


Whether Herod might be IQngofthe Itwes. 


third generation, that is, they might bcaie nopublicke 
charge untill that time. 

God himfelfe diftinguifhed the Ecbmite and the £- 
gyptian from other ftrangers,£>e7/f, 23. 7. He will not 
haue his people to account them as pther ftrangers, 
Thou flub not abb err e an E demit e, bee an fe he is thy brother^ 
and hence we may fee, why the Ierves might choofe 
Herod fox their King :Firft,becaufe he was an idumean 
their brother ; fecondly, bccaufe he was the fonneof 
Parents who were Profelytes, Antipar & Antipas both 
Profelytes : Thirdly, he himfelfe was zlewby profef- 
fion, and (landing in the third generation, therefore he 
might enter into the Congregation, and they might 
choofe him for their King. Herodiani certaine wicked 
Iewes tooke Herod for their Meflias, now if Herod had 
not beene accounted a lew, they would never haue ac- 
knowledged him for their Meflias. 

The name of a lew is taken fometimes largely, and 
fometimes ftri&ly 5 when it is taken largely, it compre- 
hended! all which were Ierves by profeflion,£/?£.8.i7. 
many became Iewes. 

Sometimes againe it is taken more ftri&ly for thbfe 
letves who dwelt on the weft fide of Jordan, and they 
were called Indai Hierofolymitani, the Iewes that dwelt 
about Ierufalem ,Luk»^.x. Pilate was governour of Iff da, 
and Herod ofGalilie 5 Ittda here is ftridly taken • but 
fometimes Herod is called King of the Iewes, here it is 
largely taken, Mat, 2. 1. 

So the name [Gentile] is taken fometime ftri&ly, as 
/Wapplieth it to the converted Gentiles, Galat.2. 12. 
but when Chrift faid, Goe not into the way of the Gentiles, 
M at. 10. 5 . Here it is taken large!y,for all the Gentiles. 

But/^/^callethHfr^butaprivate man, there- 
fore it may feeme that the lewes never acknowledged 
Herod fox their King, and the lewes faid of Herod, Quid 
nontfl rex, ntqffiiw regis. G 3 The 

Edmites aad Egyftunt 
diftinguifhed from o- 
ther ftrapgers. 

Thereafonswby Htnd 
nvght be King. 

The name [IfWJ taken 
ftri&ly or largely* 

The name (Gentile) ta< 
ken ftriftly or largely. 




ryulm tcrr*. 

taran r-ibfon 

46 <?T^ /rc&W/ L*» o/Moses. L i b. i. 

exfw/jv. i The reafon why he was called a private man was this, 

Why HerUwt called I becaufc he was not defcended of the Priefts ; for at that 
time the pofteritie of David carried no fway amongft 
the people, but onely the pofteritie of the Priefts, and 
whofoever were not Priefts,werccalled[C7w>»^4m^] 
populus ten a, fee lofepbus lib. 14. cap m 1 2. 

If yec will refpe<51 Herods firftdefcent, then he may 
be called Alicnigena, and not Ind&us •, in his firft defcent 
he is <*KAepfoxo$, and transcript us, and his Kingdome may 
be called Malcoth Hagerim ,the reignc of a ftranger ,but 
becaufe Hcrods father, and grandfather were not alto- 
gether ftrangcrs from the people of God(for they were 
Edomites and Profely tes ) therefore he was not recko- 
ned as a ftranger : but it fell out amongft the lewes> as it 
did amongft the Romanes and Athenians, that thofe who 
were tyfavloi, and adfcriptitij, were alwayes hated of 
thofe who were naturall and inbred Citizens : So the 
lems hated thofe who were Profelytes> becaufc of the 
old hatred that was betwixt the lems and the Gentiles $ 
and they made a Canon amongft them^ Vt caverentftbi 
in decimam generationem a Profely tk. ^ 
frnclnfion. We may conclude this point then, that the lems 

might fafely choofe Herod {ox their King now, being a 
lew by profeffion, and defcended of Parents who were 
lewesby profeffion: and the latter lems diftinguifhed 
not well betwixt Ger and Go/, who reckoned Herod ever 
to be a ftranger. 



Whether Iflibofiieth was a <%ebell 



Whether lflihofbeth was a Rebcll in affe&iog 
the Kingdome or not I 

2 Sam. iXButAbner the forme of Ner, Captaineof 
Sauls Hoftjooke Ifliboflieth the forme o/Saul, 
and bought him over to Mahanaim, and he made 
him King over Gilead, <&c. 

IT may be faid oiljhbofheth, that he was no Rebell in 
accepting of the Kingdome after his father Saul was 
dead ; for firft^ he was his fathers eldeft fonne now 
liuing } and by the law of Nations, the firft borne, or 
he that was in place of the frrft borne, did fucceede, 
Exod % 1 1 . 5 . and i King. 2 . 1 5 . And fo amongft the Edo- 
mites, the firft borne fucceeded in the Kingdome, 
2A'/>z£.3.27.hetooke his eldeft fonne who fhould haue 
reigned in his ftead,and offered him for a burnt offering 
upon the wall. 

Secondly, ijhbojheth had the confent almoft of all the 
people, for eleven tribes acknowledged him for their 

Thirdly,he had good fuccefle amongft his Subje&s h 
firft,in Mahmaim\ then amongft the Giltadites-jhirdly, 
amongft the Ajhnrites 5 fourthly, in Izreel • fiftly, in Iu- 
da and Benjamin^ and laftly 5 over all Jfracl, 2 Sam. 2. 9. 
Fourthly,he reigned feven yeares amongft them,and 
by that it may feeme, that it was a fetled Kingdome* 

The thing that may be alledged ?gainft him is this, 
that Mephibofheth was the fonne of the eldeft brother, 
and therefore by right fhould haue fucceeded before 
him. Eut M efhibefbeth was a lame man, and an impo- 

Their rea/bns who hold 
that lQih&tth tinned 
not in taking the 

The firft borne by the 
Ia»f of Nations fuccee- 
ded in the Kingdome. 

Thefucceflcthat W3. 



4 8 


1/hhfheth compared 
with ltfl>*on in affe- 
cting the Kingdom e. 






Of the ludkidl L<flo o/Moses. Lib-i. 

tent creature, and was not fit for Government, and 
therefore by right the Kingdome fucceeded to Jjhbo- 
fheth. And if it be faid, that D avid was appointed King 
by the Lord, we may fey, that Jjhbofheth knew nothing 
of this, and he was /'« £##*/?<&.- and moreover, David 
calleth him a righteous perfon, 2 Sam. 4. 9. therefore it 
may fcemethat he did not ufurpe or affed the King- 
dome wrongfully. 

Now let us compare ijhbofheths affe<3ing of the King- 
dome, and Jeroboams affe&ing of the Kingdome • Jero- 
boam had the word of the Lord by Ahija the Prophet 
tbathcfhouIdbeKing, and he confirmed it unto him 
by a figne, in renting of the Cloke in twelue peices, 
thus much he had from the Lord ; but he was a wicked 
and prophane man, and got the hearts of the people ra- 
ther by difcontentment and mutinie than by heartie 
good will, and herein Jfibojheth farre exceeded him. 

Againe, Jeroboams affe3ing of the Kingdome might 
feeme to be a revenge 5 for he fled away to Egypt from 
Salomon as a tray tor, and now to be revenged upon his 
fonne, he draweth away the ten Tribes from him, and 
foJjhbofietbs entering to the Kingdome feemeth to be 
better than his. 

Ijhboftetb notwithftanding of all that is faid for him 
cannot be excufed ; he was his fathers eldeft fonne, but 
the Kingdome goeth not alway es by fucceffion, it plea- 
feth God to change this forme fometimes, as David 
was chofen King and not his eldeft brother^ and fo was 
Salomon chofen and not Adonijah. And if it had come 
by iucceflion,then MephibeJhethft\o\Ad haue fucceeded 
andbeene preferred before him, for although he was 
lame in his fcete, yet he was not lame in his mind. And 
where it is faid, that he had the confent of all the peo- 
ple, their confent is nothing without the confent of the 
fuperiour God himfelfe, by me Kings reigne, Pro. 8. p. 


I1H III I ll ■ ■— <M— ■ 

Whether the lewcs wgfo p4)i mtoe fo Csefar, 

God had declared long before, that Sad fhould not 
reigne, but that D avid (hould rcigne,and Jonathan gaue 
way to it, therefore he could not be ignorant of this, 
but being blinded by preemption, and raifled by craf- 
X\tAbner{ who thought in effect to be King himfelfe) 
he affeded the Kingdome. And whereas David called* 
him a righteous ferfon^vft muft diftinguifli inter juftitiam 
caufe, & juftitiam per fonx .betwixt the righteoufnefle of 
his caufe, & therighteoufneffe of his perfon, although 
hewasotherwifcagoodman, yet he had not a good 
caufe in hand ; andifwelhall joyne his caufe and his 
death together, we may thinke that it was a juft punifli- 
ment of his Rebellion •> for he was murthcredby Baanah 
and Reebok upon his bed in his bed-chamber, 2 Sam. 4. 


Theconclufionof this is ; He that affe&eth Gods 
Kingdome in the heaven, & he who aife&eth his Kings 
throne upon the earth,fliall both miferablie periih ,* and 
as God vindicatcth his owne honour when any man 
claimeth it 5 fo he vindicateth the honour of the King, 
if any man affed it. FeareGod, honour the King. 1 Pet. 2 . 



Whether it was lawfull for the Iewes to pay 
tribue to Cdar or not I 

M a T.2Z. 17. Tell us therefore, what th'mkejl thou? 
Is it Idtofull to pay tribute to Qxizx i 

THtlerves who were a people alwayes ihbjedl to 
rebellion and mutinie,propounded this queftica 
to Chrift, Is it larvfu/iforus to fay tribute to C^far^ 

H or 


S4u! could not be igno- 
rant that D/rrid4kould 

be King, 






The Urns a people 
prone to rebellion. 


Of the Iudiciall Lib of Moses. Li b-i* 

The fpccch of the lewn 
in defence of cheir U- 

The Pbartfes with the 
HeroJUns fought to- in- 
trap Chrift. 


0r not ? As if they fhould fay, we hauc alwayes beene a 
tree peoplc,to whom many Nations hauc payd tribute; 
we are a people who are commanded to pay our tithes 
and firft fruits onely to the Lord. The Lord comman- 
ded us to choofc a King of our flues and not a ftranger, 
Vent. 1 j. How (hall we then pay to Ctfar who is but a 
ftranger* Cafar hxh taken us violently, and made us 
captiues, & daily his Publicans moft unjuftly oppreffe 
us -, how then fh ill we pay trib Jte to him ? and fhull we 
giue him this penny which hath an Image upon ^con- 
trary to the law of God which forbiddeth Images i 
And when we pay this waves head by head this pennic 
tdbimjitTnafccththcjfiWM^fi jnfult over us, as if we 
were negligent of the worfh;p of our God 5 & wotfhip 
persofafalfcGod. Who can abide to fee how thde 
Romanes haue abufed, and doe ftill abufe the Temple of 
God< And how /V^/^ and Craffus haue robbed the 
Temple ? And how they exa& of us that penny that 
fliould be payd onely to the Lord ? And if any Nation 
in the world hauc a privitedge to free themfelues from 
the flavery and bondage of ftrangers, moft of all haue 
we /ewes, who are Gods peculiar peoplejand we would 
gladly know,Mafter,what is thy judgement in this cafe, 
and we will ftand to thy determination ; if thou bid us 
giue it, we will giue it ^ but if thou forbid us, we will 
ftand to our libertie, and vindicate our felues, as the 
Cfrlacckdees our Predeceflbrs haue done. The Herod/, 
ans came here with the Phariftes to Ch rift, waiting what 
word might fall from him j If Chrift fhould haue an- 
fwered any thing contraric to the Romave power, then 
the Herodians would haue fallen upon him 5 or if he had 
faid st the firft, giue this tribute to Ce/ir, then the lewes 
wou Id haue fallen upon him,as an enemy to their liber- 
tie. So they thinke to enfnare him what way foever he 
anfwered. But the Lord who catcheth the craftie in 


Whether the Icwes might pay tribute to Carfar- 


their owne craft, doth neither anf wer affirmatiuely nor 
negatiuely, but faith, Why tempt yee me ? Jhew me a pep- 
fly, and he asked them, whefe Image and fuperfcription is 
upon the penny ? they fay Cafars * then our Lord infer- 
red!, that they were bound to pay it unto Ca far. And 
Chrift reafoned thas ; Thofe which are Cafars, and be- 
long not unto God, ihould be given to Cafar 5 but this 
penny is fuch 5 therefore it ffiould be given to CAfar. 
The Aflumption is proved, becaufe tribute belongeth 
to the Conquerour,and he coyncth themoney,& put- 
teth his Image upon it, in token of his Dominion over 
the Subje#s, and they fhould pay it unto him as a to- 
ken oftheir fnbje<5Hon. 

Shew me & penny. This was not the penny which was 
commanded to be payed to the Lord yearely. 

The Iemes payed a threefold halfe fhekell to the Lord. 
Thefirft was called Argentum animarum, Exod, 30. u 
which every one payed for the redemption of his life. 
The fecond was Argentum tranfeuntis, that is, the halfc 
fhekell which they payed to the Lord, when they were 
numbered head by head, 2 King. 12;. The third was 
that halfe fhekell which they offered freely unto the 
Lord. This halfe fhekell had Aarons rod upon the one 
fide, and the pot with Manna upon the other-and when 
they were under the Romans, or capnues under any o- 
ther forraine Princes, the Maifters of their Synagogues 
ufed to gather this halfe fhekell of them yearely, and 
fend it to lerufalem to the high Pricft. This was not the 
penny which Cefar craved of them, for it had Cafkrs I- 
mage and fuperfcription upon it. Neither would the 
Lord haue bidden them giue that to crfar, which was 
due to God. 

This Didrachma which they payed to Cafkr was as 
much in value, as the halfe fhekell ; and Chrift himfelfe 
although he was free and theKings fonne, yet he payed 

H2 it 

The lewts under the 
Law payed athretfold 

halfc fhekell. 

Tlits trifco e vthxh C *• 
ft* exa&td was not the 
halfc fhekell tfhidwas 
due tothcLordt 

thrift payd this tribute. 


Of the ludkiall Law o/Moses. L i b.i 

Ventrhti what. 

Cdfkr was more milic 
to the lewes than Pfcrf- 

He permitted them to 
life their liberties. 

Men ihould not repine 
after they are become 

it for himfelfe and fox Peter, Mat. 17. 17. And fo Mary 
whcnChriftwasinhsr wombe went to Bethlehem to 
pay this tribute to Ctfar. Lnk.z.<>. 

Th's Image fet upon Cafars money was not contrary 
to thzxjhoH [halt not make to thy felfe any graven Image -, 
for it was not made for a religious ufc, but for a civill 

This penny which Ctfar exa&ed of the Ierves was but 
Denarius^ ( Denariits, Didraihma, and Numifma, were 
all one ) this Denarius was the ordinarie hire of a work- 
man fora day, CMat. 20. 2. and the daily wages of a 
Souldier, as Tacitus faith. What if the Romane Empe- 
rour had exaded as much of them as Pharaoh did of 
their Predeceflbrs ? What if he had done to them as 
Salomon did to their Predeceffors in his old age ? or as 
Rehoboam did to them, whofe little finger was heavier 
than his fathers loynes i What ingratitude was this for 
them to grudge for paying fo little a tribute to the Em- 
perour who kept them in peace, who kept Legions,and 
GarrifonsofSouldiers, to defend them from the Ara- 
bians and Parthians * he did not make them to worke in 
brie ke and clay, as the Egyptians did their predeceffors, 
neither tooke he their liberties from them 5 he permit- 
ted them to keepe their Sabboths, Orcumcifion, and 
their Symdria, their Synagogues, and xfwwxfe . and 
Dion teftificth ofAuguJius^hstt when he gauecomman- 
dement to take tribute of the Ieives, that it fhould not 
be taken from them upo their Sabbath,but they fhould 
delay it till the next day. Now for all thefe benefits 
h >d they not reafon to pay this tribute to Cdfar i 

Men may defend themfelues and fhnd for their liber- 
tie, but when they are once conquered, no place to re- 
pine. Agrippa (as Jofephus teftifieth)in his fpeech to the 
Ierves, who were called Zelou for their prcpofterous 
defire that they had to free themfelues from fubje&ion 


m-w.jinnni. mnji »m tfjt i , <h,u. ii , i , , m j i )w ^t i ■ 

Whether the Iewcs might pay tribute to Csefar. 

to the Romanes, faid unto them after this mmt\er,fatem- 
pejlivum eft nunc libertatem concupi fare ,011m ne ea amitte- 
retur./ertatim eportuit^mm fervitutis periculum facer e,du~ 
rum ejl ^& neidfubeatur, honefla certatioejl, at qui feme I 
jubaBm, deficit ; non liber tat is ainans dncenduseft, fed 
[ervtfc contttmax % that is, it is out of time now to de- 
fire your liberty,yee fhoold haue rather long fince ftri- 
ven not to haue loft it • for it is a hard thing to under- 
goe fervirude, and it is a lawfull ftrife to withstand it ; 
but when a man is once overcome & yeelded himfdfe, 
& then rebelleth,he is not faid to be a lover of his liber- 
ty .but to be a rebellious fubje£« And Iofephm Mth^Qui 
vittifum & longo tempore paruerunt, ft jugum rejecerint, 
faciunt quod defperatorum homimm ejl, & non quod liber- 
tatisawantittmejl, thofe who are once overcome and 
haue ferved a long time, if they fhake off the yoke, they 
play the part of defperate men, and not of thofe who 
loue their libertie. 

Now let us conclude this^giue unto God that which 
is Gods, and to Cafar that which is Ctfars, Math* 22. 
Homo ejl nummus Dei, becaufe he carricth Gods Image, 
giue to him that penny which was loft, Luk. 1 6. Light 
the Candle, fweepe the houfe, finde it out, and gme to 
him : and giue tmto C<zfar that which is Cxfars. Pw.24.2 1 . 
Feare God and honour the King. Giue not divine honour 
totheKing,asthe//flW/*/wdid, who cryed thevoyce 
of God and not of man.- Say not, Divifum Imperitm cum 
love C&far habet, neither under pretext of Religion, 
withdraw that from the King which is due unto him, 
as the Effxni did, and the Pharifies would haue done, 
but keepe an equal! midii betwixt them both, and re- 
mouc not the ancient matkes, Frov. 23. 1 o. 


H 3 



Man is Gods penny^ 
ftaroped fvith bis I* 


Of the Ikdkiall Lib o/Moses; Lib-i. 

The ifrdihtes might 
no t fell their land fim. 




HdHAmttl did not fell 
his land, but morgaged 
it to Jmmidb. 


Whether Nakth might haue juftly denyed to 
fell his Vineyard to Ahab, or not i 

i King 21. 5-^Naboth [M to Ahab, the Lord 
forbidit me, that JJhotddgtue the inheritance of my 
fathers unto thee. 

NA b o t h juftly refufed to fell his Vineyard to 
Ahab,k being his fathers inheritance 5 no man in 
Ifrael might fell his inheritance, becaufc the if 
raelitcs were but the Lords i/*pfl«/l*}, or Farmers,the in- 
heritance was the Lords, Levit. zf.23.the Landfall not 
be fold for ever, for the Land is mint, for yee are grangers 
and fojoumers with me *, therefore it was called Emmanu- 
els Land, Ejay 8.8. All that the Ifraelites might doe was 
this, they might morgage their land, but fimplie they 
might not fell it , becaufe the Inheritance was the 

B u t it may be faid Iere. 32.9.1 bought the field of Ha. 
named my Vncles fonnethat was in Anathoth, and I weigh- 
ed him the money for it, even [event owe jhekels of fiver. 

By the little price which Uremiah gaue for this field 
in Anathoth ( being but feventecne flickcls)it may be ga- 
thered that this was not a fimple ahenatio of theground, 
but onely a morgaging of it ; whe refer e his vncle ex his 
vncles children might haue redeemed this land from 
Jeremiah, and Ieremini was bound to haue rcftored this 
Land to them againe .-neither doth the publicke writing 
of this Inftrument prouc the: felling of the Land fimply, 
and the full dominion of it, but utile dominium (ox the 


Whether Ahab might hauefoM Us Vineyard. 




Whathoufes or land 

the Urns might U\L 

time, as he who hath a peke of Lund in morgage, may 
morgage it againe to another, but not fimplie fell it. 

But it may be faid,that D^/Wbought the inheritance 
of mount Morub from Arauna the Iebufite ^hexefove the 
firaple right of the ground might be fold. 

It was permitted to the levees to fell a houfe within 
a walled Citie, and the Gardens or Orchards belonging 
unto it;but they might not fell their groundsand Vine- 
yards, neither the houfes nor the villages which haue 
no wals round about them, for they were reckoned as 
the fields in the Countrey. Secondly, this Hill Mma 
which was fold, was fold by a Iebnfitc, and not by an 
Israelite ; and the ceremoniall Lawes of the Ietves obli- 
ged not the lebufites. Thirdly, this was an extraordina- 
ry cafe, this ground was fold for the building of the 
Temple, and David would not haue it without a price. 

It may be faid,that the chiefe Priefts tooke the thirtic 
pieces effiher and bought a Potters field with it t$ bury 
ftr angers in, Mat. 2 7. 7. therefore they might fell a field, 
for they bought this field to bury ftrangers in it. 

Firft, this field was not a fruitfull field, but a place 
where the Potters made pots j and itfecmcth that this 
field was adjacent to fome poore houfe; So Iofeph of A- 
rimathea being of another tribe than thofe of Iernfalem 
(for Arimathca, or Kama was in the tribe oi Ephraim} 
but a great part oilerufalem, with Mount Calvarie and 
lofephs Garden, wherein he had his Tombe, was Jn the 
tribe of Benjamin) yet he bought a Garden being neere 
Ierufalem, and the Hill Crf/^r/V, becaufe it was a thing 

hich belonged to the houfe within the walled Citie. 

If a man might not fell his inheritance mlfrael, how 
could the Kings therafelues inlarge their pofleflions, or 
haue places of pleafure proper for themfelues ? but we 
reade that the Kings of luda & Ifrael had Orchards and 
Gardens, and places of buriall proper to themfelues, 








The retfon why they 
might fell their houfes 
within the walled Ci« 



Of the Iudkkll Lctfe of Moses. 1 1 b. i. 

\ which was a part oit\\dxfeeulinm, or proper right. 
The Kings might haue Orchards and Gardens pro- 
per to themfelucs, & places of pleafure,but they might 
not buy the propertie of any mans L^nd or Vineyard ; 
Wherefore Nab$th faid well, God forbid it me that I 
fhould fell my fathers inheritance : they were but ufu- 
fru&turij, but the Lord was Dominm fundi, and he that 
hath no right to himfelfe, cannot make a right to ano- 

Why might they fell their houfes within a walled 
Citie^and not their fields and grounds in the Country ? 

The reafon was this,they might not fell their grounds, 
that their poffeflions might be kept ftill diftin<3 $ but 
becaufe many came to dwell in the walled Cities, and 
the houfes were not fo diftinguifhed as the grounds and 
Vineyards, therefore they might fell them : this was al- 
fodone in favour of the Profelytcs, that they might 
haue a dwelling amongft the people of God. 

The conclufion of this is ; as the ifraelites when they 
morgaged their Land, they had not power fimplie to 
fell it, becaufe the propertie was the Lords $ therefore 
itwastoreturneuntohim in theyeare of the Iubile: 
So, although the children of God raorgage their part 
of the heavenly Canaan, yet becaufe the right is the 
Lords, it fhall rcturnc to them in the yeare of that great 


I.i > ■ ■■■mm 



j Whether the Icwcs w*> fe tolerated amongU (hrijlians ? 




Whether the le^e* fliould be tolerated in a 

Chriftian Common- wealth or not I ^"^f^-ft^ 

Rom.u. ty And they dfo, if they ahide not (Ml in 
unbeliefe,fi?all begmjfed imfor (/oa is able tograjfe 
them in againe*,. 

T Here may be many reafons alledged, why this 
fort of people fhould not be tolerated amongft 

Firft,if yce refped their profeflion and Religion, 
they are to be fecluded from us Chriftians^and fecond- 
ly , in refpe& of their dealing with usin their civill con- 
tracts and bargaining. 

As for their Religion. Firft, they deteft us Chrifti- 
ans who profeffe Chrift, for Chrifts caufe. Secondly, 
they hold many damnable and blafphemous opinions 
concerning Chrift . firft, for his forerunner lohn the 
Baptift; fccondly, they hate Marie the Mother of our 
Lord lefus Chrift \ thirdly, they oppofe themfelues a- 
sainft Chrifts natures % fourthly, againft his Offices, 
King ; Prieft, and Prophet \ fiftly, againft his death up- 
on thecroffe; fixtly,againft hisrefurredionifeventhly, 
they oppofe themfelues to his imputed righreoufnefle $ 
and hftly, to his Gofpell, and they expe$ a glorious 

Firft, in deteftation of Chrift, they deteft us Chrifti- 
ans, they call us [Cffijm] Gentes and Edomites, and when 
they would welcome a Chriftian, they fay welcome 
shed, that is, Devill, hinking that the common people 
underftand not the word * and they curfe us Chriftians 

- T 

Tfefiow/dcteli Chil- 




The tons expcft Elias 
to come. 

The Jewes deny the 
two natures of Chnft. 

- - >f^wukuWia» . 

Of *fe 7«^/Vw// I<flb ^Moses, L I BI. 

daily, anathema fit externk inferpente, that is, they wifli 
that wc who arc without their focietie, may be execra- 
ble as the Serpent. 

But they deteft thofe moft of all who are converted 
from Iudaifrae to Chriftianitie, and they pray three 
times in the day againfl: them, morning, midday, and e- 
vening, and thus they pray, Ne fit quies Apofiatis, neq^ 

Secondly, they expert Elias Tijhbites to be the fore, 
runner of their Mcflias $ and when they cannot refolue 
their hard queftions to their Schollers, they fay, Tijhbi 
folvet nodes, that is, when Elias Tijhbites lhall come, he 
will refolue all doubts, but Elias is come alreadie, and 
they bane done to him xvhatfoever they lifted, Math. 17. 


They hate Marie the Mother of Chrift, and they call 
her \jjMara\ bitterne(Tc,and the herbe called Herba Ma- 
r'ut, by them is called Herba fu/penfi, becaufeiJ/^r/Vbarc 
Chrift, who was crucified upon the CrofiTe : fo a peice 
of money called ^//^Af^r/^, they called it in defpite, 

Then they deny the two natures of Chrift, for they 
deny his God-head Jnceptum efi nomen IekovaprofanarL 
Targum Hierofolymitanum p^xaiphrakth it :hus,/Y//V.e^- 
mm idola colere, &fecemntfibi Dees erroneos.quodcogno- 
minabant defermom do mini, he underftandeth here blaf. 
phemoufly Chrift, calling him Denm err&nenm, whom 
the Scripture call Myog* Of old they faid Datsfuncitis 
& domus Iadicij e]$ts fee er tint hominem, by the houfe of 
Iudgernmt they meant the trinity of perfons,for all rhc 
inferior houfe of Iudgment confided of three,and they 
laid Buerum non efi judicium, fo rhc Chaldie paraphraft 
paraphraferhthetrinitieof peifnsby this paraphrafe^ 
but now, the Iewes doe fetthemfc lues againfl: this, and 
they deny it flatly. 


Whether the Ic wes may be tolerated amongH Qiriflhns. 

They fet thcmfelues againft his offices ; he was anoin- 
ted King,Prieft,and Prophet [Hamejhiah]d\Ui excellent 
Prophet, but in dcteftation of Chrift,thcy will not call 
xhtixTardigrndnm, orflowcoraming Chrift Mefiiah, 
but &tefaw delictum, they hate fo the name of Chrift. 
They mocke the Kingly office of Chrift, Mat. 27. 19. 
they put a crown of thornes upo his head for a crowne$ 
and they put a reed in his hand for a Scepter : So they 
mocke his Prieftly office, he faved others, let him faue 
himfclfe, Ferfao. and his Propheticail office, Pnphefie 
then Chrift^ rvh$is he thatfmitcth thee. Mat .16. 6%. 

So they mocke his death, and his crucifying upon the 
CrofTe, they call Ghrifts croift the Woofe and the 
Warpe, and fo my uicaily when they fpeake one to ano- 
ther amongft Chriftians, they call Chrift the Woofe 
and the Warpe. 

They deny the refurrc&ion of Chrift, Mat. 28. 15. 
anditis noyfed abroad amongft them unto this day, 
that Iefus Chrift was ftolen away by his Difciples, and 
that he did not rife againe. 

So they oppofehis imputed righteoiifnrfTe,and they 
fay ,that every fox muft pay hisowne skin to the flayer, 
and they hy^Jit mors tnea expiath cm£hrum tranfgrtfiie- 

And laftly they oppofe thcmfelues againft his Gof- 
pell, they call w*yy&w\_Aven giUjen]mmtmm vanum. 

Secondly, if ye will rcfpeS their dealing with us in 
civill matters : they are worthy to be fecluded from the 
focietie of Chriftians. 

They care not to forfweare thcmfelues to us Chri- 
ftians, they are raoft mercilcflc ufurers in cxa&ing from 
the Chriftians,atid they who profeffe Phyficke amongft 
them, care not to poyfon Chriftians, whom they call 
[ Geym,"] Gentiles. 

Andifwefhall adde further, that no folic Religion 

I 2 fhould 


The Iewa fee thcfelacs 
againft the offices of 

• t : 'v t 


Of the ludiciall Law o/Moses- Li b.i. 

Wl at lewejtniy be fuf- 
(crcd in a Common- 
wc-Jtb, aid who not. 

The reafons that fhould 
moue us to pitie the 

Caveat I. 

Caveat z. 

Caveat 3. 

Caveat 4^ 
Caveat 5, 

fliould be tolerated, and the Lord commanded here- 
tkkes to be put to death, how then fliould they be fuf- 
fered in a Chriftian Common- wealths 
But we muft put a difference betwixt thefe mifcreants 
who raile againft the Lord Icfus Chrift, andblafpheme 
his name $ and thofe poorc wretches who liue in blind- 
nes yet,but do not raile blafphemoufiy againft Chrift . 
thofe we fliould pitie : Firft, we fliould pitie them for 
their fathers caufe the Patriarchs, Secondly ,we fliould 
pitie them,becaufe Chrift is come of them who isblcf- 
fed for ever ; thirdly, the Oracles of God were com- 
mitted to them, Rom. 3.2. and the law was the inheri- 
tance eflaecb, Dcut.$$4. they were faithfull keepers of 
the fame toothers, and they were like a lanterne who 
held out the light to others,although they faw not with 
itthemfelues. Fourthly, when we Gentiles were out 
of the Covenant they prayed forus>Cant.S.S.H'ebaHea 
little fijler, wbatjhall we doe fer her i So when they are 
out of the Covenant ; We haue an Elder brother, Lnk. 
1 6. what fliall we doc for him ? And laftly, becaufe of 
the hope of their conversion, xhzttbey Jhallie grajfedin 
againe, Rom. 11, 

Some Chtiftian Common- wealths admit them, but 
with thefe Caveats, 

Firft, that they fubmit themfclues to the pofitiue 
Lawes of the Countrie wherein they liue. 

Secondly, that they raile not againft Chrift, and be 
nor offenfiue to the Chriftians. 

Thirdly, that they be not fuffered to marrie with the 
Chriftians to feduce them. 

Fourthly.that they be not permitted to exhauft Chri- 
ftians with their ufurie. 

Fiftly, that they be not admitted to any publicke 
charge, and that they be diftinguifhed from the reft of 
the people by fome badge or by their apparelhwith 


mmmmm w uumimi ' .n ' .nuujwiMni i .njuji i 

Of the Synedrion of the lewcs. 


» -, 

thcfe Caveats^ fundry Common-wealths haue admit- 
ted them. 

Of the Synedrion of the Iewes. 

M a T, 5.2 2« ©*tf Ty^y untoyou, that ^hofoeyer is angry 
"frith his brother without a caufe } fhallbe in danger 
of the Judgement, and Tobofoeyw Jhall fay to hk 
brother Raca, Jhdlbe in danger of the Cmncell 

THis word, Synedrion, is a greeke word, but chan- 
ged and made a Sy riack word/aWf', are fitters 
in judgementyind Sanhedrin^tc the Iirdges who 
fat in the Councell, and the place it fclfe was called Sy- 

InrheSyriack,Z>^w/^ judiciornm, and Vomus Indi- 
cum differunt : Domu^judiciorum is the houfe where the 
Counfellersmet, and Domusludicnm according to the 
Syriack and Chaldy phrafe^fignifieth the Iudges them- 
felues. So the Chaldees when they expreffe the Trini- 
tie, they call it Domut Iudieij, becaufe there were three 
that fat in their Jcffer Iudicatorie • and when Beth dim 
fignifieth the Iudges chcmfelues 3 it hath the point aboue 
jttdh, but when it fignifieth the place of Iudgement^ it 
hath the point under judb. 

There were two forts of thefe SynedrU amongft the 
Iewes, ths great Councell and the lefler, the great Coun- 
cell was called Unbedrin Gedolab,znd the lefiTer was cal- 
led Sanbedrin Ketannab, 

The great Synedrion fate at lemftUw ondy, the lefTer 

I 3 Synedria 


The difference betWitt 
Domta )uumitum aad 
Domm ludicitmi 

Dtmm ladi€Hm 3 

t-J-^ A.i.0 

Vnmm jiuhejft 

reap fn^tb" 

Of the ludiciall LaV? of Moses. Li b»i 

Vide Gmlel: SiBckfr- 
dum it jure regi^ & 

The great Sjnedrnn 
divided into fiue pares, 

What meant by Syn* 
g*gH€3 and Connects. 

Hfttmdath tinmen quid f 

Sjnedria fat in other places alfo, and they were called 
xfiauc., -judicia. 

The great Synedrion fat in Iernfalem onely,and Chrift 
alludcth to this, J/^,23.37. A Prophet might not die out 
of Iernfalem. So, hmfalem Jerufakm, which kiSeJlthe 
Prophets, Mat. 23.37. The great Synedrion judged one- 
ly of a Prophet. 

But Gabiniu* the Proconful oftyr/^divided this great 
Synedrion which fat oneiy at Iernfalem into fine parts, 
whereof he placed one at Iernfalem, another in Gadara, 
the third in Amathus towards the red Sea, the fourth in 
Iericho, and the fifi he placed in Septra in GaUUe. And 
Chrift meant of thefe Counctls when he hyzsjhey will 
deliver you up to the Conned* , Mat. 10. 17. At this time 
the great Synedrion was divided into fiue parts. 

*I\\zy fball deliver yon up to the Councels, and they will 
fiourgeyou in their Synagogues ^ by their Synagogues he 
meant their Ecclefiafticall Judicatories, & by xheCoun- 
cels their civill. 

The number that fat in this great Iudicatorie were fe- 
ventie and two, fix chofen out of every tribe ; but for 
making the number round, they are called Seventie : 
the Scripture ufeth fometimes when the number is not 
full, to cxprefle the full number, as Iudg. 11. $.Abime- 
lech kiUed his brethren which were threescore and ten per- 
fons> there were but threefcore and nine of them, for lo- 
tham fled. So Gen. 42. 1 3 . "Thy fervants are twelue bre- 
thren, the femes of one man^ although Iofeph was thought 
to be deao\yct, to make up the number, beaufe he had 
oncetwelucfonnes, they are called thetweluefonnes 
oflaccb.So Num.1q.32. And your children Jhall wander in 
the Wilderneffefortie yeares , according to the number of the 
dayes that the Spyesfearchedthe Land\ this was fpoken to 
them two yeares after they came out oi Egypt ; yet the 
number is made up here, and it is called fortie yeares. 


Of the Iewes Synedrion, 


So i Cor. 1 5 . 5, He wasfeene of the twelve -jchevc were but 
eleven of them at this time,for ludae was dead,and Mat- 
thias was not chofen as yetiyet he calleth them twelue, 
becaufe they were once twelue, to make up the num- 
ber. Sometimes againe although there be moe for ma- 
king round the number, they take away fome, as Luke 
10, 1. the Syriack hath it, the feventie two Difciples, yet 
it is translated the feventie Difciples. So the Seventie 
two who translated the Eible, arc called the Seven- 

The Lord charged Mofes to gather Seventie of the 
Elders oflfrael, <jMofes faid, how fhall I doe this ? If I 
fhall choofe fixe out of every Tribe, then there (hall be 
fixty and two ; and if I fhall choofe but fiue out of eve- 
ry Tribe, then there will be ten wanting j and if I fhall 
choofe fixe out of one Tribe, and but fiue out of ano- 
ther Tribe, that will brcccl but ftrife amongft them. 
What doth he then < He made choifc of fixe out of e- 
very Tribe, end he brought forth feventie two blanke 
papers 3 upon feventie of the papers, he wrote \Zaken ] 
fenex ; and upon the two that remained, hce wrote 
[ Hhelek~]pars> Now when the Tribes drew their Lots 
out of the Boxe, he who dxc\\\_Zakcri] fenex 3 Mofes faid 
unto him, AnteafanBif.ctivit tedens benediclm^ but he 
who drew [Hhelek]pars y he faid unto him, Non enpit te 
dens. The Hebrewes &y j that Eldadand Medad^um. 
11.26. were of thofe who were written,but they went 
not out into the Tabernacle, becauft they drew \Hhe- 
lek']pars 5 but not [ Zaken ] fenex y they were inter con- 
fer iptos (fay they) but not inter e!ec7os j and fo the num- 
ber feventie is made up without them. 

There were two Prefidents in this Councellj the firft 
^hofen in refpedt of his power, dignitie,and wifedome, 

nd he was calk d£tf> f? ; ]princeps,znd[Rofh haje/hMab'} 
Pater confeJfasMd he it was ( as the Iewes fay ) that fuc- 


The uncertaine conjei. 
dure of SekUnbi con . 
ccrn'ng their Election 
of the Scrcmie, 

fp? Stttexl 


n pm. 

! ! ■' J«HJ i. .m 

Two Preudefiti in the 
t*VW Pmtefu 

T ■ >i - 

Pater Confejjm. 

6 4 

Of the Judkiall La* of M o s e s. L i b. i. 

The order how they 
iat in Iudgcment. 


1 PdterConfiforq. 

The time when they fat 
in thefe Iudicatoric* 

What matters were jud« 
gedinthe great Syne* 

XeVmmKe* argamenttb 
p me *m. i cpe to be 

wDout Ic^ular Iutiges.' 

cecded Mofcs, who was the prindpallandthechiefe 
intheCouncell^and upon his right hand fat he who 
was grcateft amongft the feventie, and he was called 
\_Abh beth dtn'jpater ctfiftftorij •, the reft fat according to 
their dignitie and age next to the Prince; and they fat in 
a circuit or a halfc Moone, that both the Prefidents 
might haue them in their fight. 

The time when they fat ; the great Iudicatorie fat e- 
very day except on the Sabbath, and feftivall dayes- 
and when they fat,the little Synedrim fat but from the 
morning Sacrifice untill the fixt houre,that is^untill our 
twelue; but the great Synedrien fat from the morning 
Sacrifice untill the evening Sacrifice, that is, untill our 
three of the clocke in the afternoone* 

The matters which they judged in this Iudicatorie, 
were matters of greateft weight ; as to judge of a falfe 
Prophet,when to make warres, appointing Magiftrates 
for inferior Cities$fo for cutting off of a Tribe,and pu- 
niibing the high Prieft, and whether an Apoftate Citie 
fhould be railed and caftdowne or not ; and they fay, 
that none might giue the bitter waters to the woman 
fufpe&ed of Adulterie but this Iudicatorie, Nam^.ig. 
So they fay, when arnan was killed, and the killer not 
knowne, none might meafure from the place where the 
man was killed to the next Citie, Dent. 21. 7. butthe 
Elders -of the great Synedrion, this cafe was onely tryed 
by them • So the raifing up feed to his brother,and pul- 
ling off hisfhoe, if he refufed, thefe were tryed by the 
great Syncdrion. 

Bettarmins the [efuite to proue the Pope to be aboue 
fecular Iudges,allcdgeth The manthat doth 
prefnmptHQtifiy, and will not hearken nnt$ the Prieft, andto 
the luage, even that man Jhall die. Here he f akh, the 
Magiftrate doth- onely execute the fentence of the 


Of the iewcs Synedrion. 


But fii ft, ex decretojudicis, is not in the originally buc 
according to the fentence of the Law, Deut.iy* i r.and the read disjunctive, He that hearkeneth not 
unto the Prieft or unto the Judge, &c. And by the Priefl 
here is underftood, not onely the high Prieft,but other 
Priefts, Verfg. When the high Prieft and the Iudges 
fat together, then he that hearkened not to the fentence 
given by the Iudge, and interpreted by the Prieft, was 
to die • fo he who hearkened not unto the Iudge, al- 
though the Prieft was not there, was to die; for theft 
Iudicatories which areconjoyned, arefometimes di- 
interpreted refpe&iuely, as the Lawyers fpeake. 

In the letter Iudicatorie, they might not jtidgeofa 
capital! crime, unlefle they were twentie three a full 
number, fo they judged of a beaft that had killed a man 
or lien with a woman, to be put to death, Levit. 20.16. 

The feventie whom Mofes chofe now at the comman- 
dement of the Lord, Num.11.25. differed from the/J- 
ventie whom he chofe at the commandement of Tethro, 
Exod.iS. they excelled the foxmex feventie far in gifts, 
for they had the„ fpirit of Mofes upon them, and as the 
Mantle of Elijah when it was put about Elijba, then the 
fpirit came upon him-, fo came the fpirit oi : Mofes upon 
the feventie ; and the fpirit of Mofes was not diminiflied 
when it came upon the feventie, but the fpirit of Mofes 
in that houre was like the middle lamp of the Candle- 
ftick, from the middle Lamp the reft were lighted, but 
the light of this Lamp was not diminiflied: fo the fpirit 
of Mofes was not diminiflied when it came upon thefe- 
ventie. <Jfrlo f t es fpirit of judgement was upon them all, 
but not his other gifts- 3 as Mofes was mightiein words and 
deed, but not they. Mofes was the meckeft man in the 
world, but not they. One Mofes ruling in a Councell 
will nuke it famous, but to haue feventie like Mofes fit- 

K ting 


WB en they might judge 
of capitail crimes in 

The difference betwixt 
the feventie which Mo- 
Jts chofe,and thefeven- 
ne which were chofen 
at the direction ofle* 

The fpirit of Mofes was 
not diminished when it 
was put upon the fe- 


Of the Iudiciall LfO> 5/M0SE 

Li b 


The ferenty which M» • 
fa chofc had not this 
gift of Prophefie con- 


ting in a Councell, ( for they had the fame fpirit of ru- 
ling which Mofes had ) that made it to exccll all the 
Councclsinthe world, even Areopagus in Athens, and 
the Senate in Rome, and if we fhall marke ihe unitie that 
was in this Counccll, then we fhall more admire it. 

Whether had the s event ie this gift of Prophefie con- 
tinually or not ? 

They prophefied for a day, but no more ; therefore 
the T^xt faid 3 Prophet arunt & non addideruntj.e.prophe- 
tare ; and fo the phrafe is ufed by the Hebrewes, (7*0.8. 
12. Non addiditrtdire, She returned not againe * fo 1 Sam. 
15. Non addidit Samuel Wedire adSaulem, that is, he faw 
him no more \ fo Prophetarunt et non addiderunt^ that is 3 
they prophefied that day and no morz~>\ 

The conclufion of this is, the Lord did fit here in the 
midft of this great judicatorie, and he was their *ffot- 
<Ff ©f and ivzif oWj> cc, he was the Prefident of their Coun- 
cell, and therefore they that hearkened not to this 
Councell were worthy to die. 

The opinion of ibme 
concerning the procee- 
ding of a li\d%t/cemlfi 


Whether a Iudge is bound to giue fentencc 
according to things prooved and alledged, 
or according to his owne private know- 
ledge I 

Exod.iji. 'thouflydt not receiue a report 3 put not 
thine band "frith the wicked to be an unrighteous 


Vndry doc hold^that a Iudge rauft not judge con- 
trary to that which he knowcth^ whatfoever is 
alledged or proved to the contrary ;for whatsoever 


Whether a Judge may giue fentence according to things proved. 

knotoffdthisfmne^em, 14.23. that is, ifamandoea 
thing againfr his confidence, it is finne$ Wherefore,ifa 
Iudge know a man to be innocent,and yet evidences be 
brought in againft him that he is guiltie^hen they hold 
that the Iudge fliouldufe allmeanes to free the inno- 
cent man ; as firft, he fhould dcale with the accufer not 
to proceed in his accufation, and fhould fignific unto 
him, that he knoweth well the innocency of the partie. 
Secondly, if this cannot helpe, then he is bound pub- 
Iickly to teftifie upoa the Bench, the innocency of the 
partie, and he may defcrre the giving out of fentence, 
unleffe he be charged by a fuperiour ; but if the matter 
haue no fuccefTe that way, then he may remit him to a 
fuperiour Iudge, or will the partie accufed to appeale 
to a fuperiour Iudge \ but if he cannot prevaileany of 
th'efe wayes, fome doe will him rather to quite his 
place, than to giue out fuch a fentence againft the inno- 

Although the light of nature it felfe,and the word of 
God both teach us, that the life of the innocent is to be 
maintained $ yet when another law of greater force 
commethin, then this muft giue place 5 for reafon it 
felfc tcacheth us, that a Iudge is to proceed according 
to things proved, otherwifejuftice could not be pre- 
fcrved, and the good of the whole, is to be preferred 
before the good of a private man. 

But it may befaid,thisis both againft the law of na- 
ture, and againft the law written, to kill an innocent 

To kill an innocent man accidentally, and befides his 
intention, when he is exercifed in his lawfull calling, 
this is not a finne to him* but if he fhould of purpofe 
kill an innocent man, that indeed were a finne contrary 
to the law ; and even as in juft warre, when the vidory 
cannot be had otherwife unlcfle there be innocent men 

K 2 killed, 


Why a Iudge muft pro- 
ceed according to 
things proved. 


How a Iudge finncth. ill 
giving ouc fentence a. 
gainft an innocentpcr- 


Of the Iudiciall Law o/Moses. Li b.i. 


How PiUte finned in 
giving fentence againfl 


killed, as well as the guiltie, yet they may be fafely kil- 
led, becaufe the warrcis juft warre, and fecondly, be- 
caufe it is not their intention dirc&ly to kill theinno 
cent, but becaufe otherwife the vi&ory could not be 
obtained : So a Iudge is bound to proceed according 
to that which is proved,and if he kill the innocent man, 
it is befide his intention ; for his intention is here to doe 
juftice, and not to kill the innocent, and he is bound to 
preferre the univerfall good, before the particular. 

But if he doe fo, (hall he not be guiltie, as Pilate was 
in condemning Chrift ? 

P//^ was an unjuft Iudge, becaufe he pronounced 
falfe fentence againfl: Chrift who was innocent 5 and this 
might haucbeene knowne luridice, becaufe they were 
not tffai fA*fi&fUi, their tefiimonies agreed not ,as the Evan- 
gelift Marke faith, Chap.i^. 59. 

If a woman were proved to be the wife of 'Titiu*, 
whom Titius in his confeience knoweth not to be his 
wifqalthough the Iudge fhould command Titius to doe 
the dutie of an husband to her, yet Titius (hould rather 
fufferany puniflimenf, than to pcrformethat dutieto 
her, becaufe he knoweth her not to be his wife. So &c. 

Herewemuftdiftinguifli betwixt that which is in- 
trinfece malum, evill in the ownc nature of it, and that 
which is but accidentally evilljto commit whoredome 
is (imply evill D but when the Iudge condemneth the in^ 
nocent man whom he knoweth to be innocent,he doth 
not giue out fentence againfl the man, becaufe he is in- 
nocent, ( for that were (imply finnc ) but becaufe he is 
bound to execute judgement > and here the Iudge pro- 
ceeded as a publick perfon ; but Titius is a private pcr- 
lononeiy, and therefore he is bound to doe according 
to his knowledge. 

If a Iudge fhould hcare two men difputing, and one 
of chem fliould hold a tenent which were heretical], 



r intt'm/ete. 
Cfer Accident* 


Jfbetber a ludge may gine fentence according to things proved. 

6 9 

and he fhould conclude for him that is heretical!, yet I 
am not bound to follow his fentence. 

Aludgc when hccondemneth a man according to 
thelaw, hemakethnotalie, as when he faith, fuch a 
propofition is true, when it is falfe j and in matters di- 
vine, he is not a Iudge as he is in the civill Court, 

But if a ludge fhould be urged in his confcience,and 
pofcd,is this an innocent man or not «? if he fhould an- 
fwere and fay, he is nor, then he fhould anfwere contra- 
ry to his knowledge. 

Asa Iudge,he rauft anfwere that he is not innocent ; 
here he muft judge according to things proved,and the 
fentence of a ludge is the fentence of publick authori- 
tie,and when he judgeth fo,he doth not againft his con- 
fcience j and here we muft diftinguifh betwixt his fpe- 
culatiue and pra&ick knowledge ^ although he be inno- 
cent according to private and fpeculatiue knowledge, 
yet he is gu iltie according to the courfe of the Law and 
publick authoritie. 

He that is innocent fhould not be condemned * this 
man is innocent 5 therefore he fhould not be condem- 

This man is innocent injudieie fyecuUtivo, but not 
injndiciopraclico; butturneitthisway, he that isguil- 
tk i# jtidicro praffico (hould die,but this man is guiltier;? 
judicio practice • therefore he fhould die. 

If a man fhould produce an Inftrument privately to 
a ludge, a Iadgc could not proceed upon this, becaufe 
he faw fuch a thing, if it were not publickly produced 
in Judgement 5 this knowledge which he hath by the 
fight of this Inftrument privately, he had it not as a 
ludge, but as a private man. So&c. 

Whether is the Executioner bound ro execute the 
man 5 whom he knoweth to be unjuftly condemned? 

He is not the Interpreter of the Law j for that is the 

K 3 part 



AJuJgevfiaenhe gU 
v«ch out fentence upon 
an innocent perfon, he 
naakech not a lie. 



The tentence of the 
ludge is the fentence 
of piiDlicfc authoritie. 




A man innocent in fee 
culariue u«Ig.rrc 
yetguJcic mpiadicail 



Of the Mkiall Lfto o/Moses. L i b*i 

Whether the Executio- 
ner be bound to exe- 
cute one that if con- 
d.mned being inno- 



The children of Hca- 
then Parents were not 
admitted ro tbe Core- 
napt,un6ili they be- 
came Profclytcs. 

part of the Iudge, but he is onely to execute the fen- 
tence pronounced by the Iudge : but if he fhould know 
the fentence to be falfc which is given out upon the in- 
nocent man, then he fhould abfolutely rcfufe and fay. 
It is better to obey God r th&nmAn> Act .4. 19. He is bound 
to obey his fuperiour in a good caufe, and in a doubt- 
ful! caufe-,but not in that which he knoweth altogether 

But what if a Iudge doubt in his confeience, in fuch a 
cafe what is he to doe ? 

Here he is not to gkie out fentence, for that which is 
not of "faith is finne, Rom. 14. 33. That is, whatfocverhe 
doth againft his confeience. 

The conclufion of this is, feeing the fentence of 
judgemem dependech upon the witne(Ies,there is great 
fidelitie required in them, that the Iudge may proceed 
orderly in judgement, and that he make not a falfe fen- 
tence proceed as it were out of the mouth of God. 

An partus fequitur ventrem ? 

G e N.21. 1 o, Qajl out the handmaid and her fount : 
for tfafomxe of the bond-Woman /ball not he heire 

GO I> who is the God oforder,and not ofconfu- 
fion, hath debarred the children from fundry 
priviledges for their fathers finncs. 
Firft, if both the Parents were Heathen, the Lord fe- 
cluded the children from the Covenant, and they were 
not circumcifed, utitill they became Profeiytes,& they I 
were not chcumcifcd nomine Ptrentw, in the name of 


An partu* fequxtur Ventrem 


their fathers, but w hen they imbraced the faith & were 

Secondly, If both the Parents were Iewes, and did 
not beget their children in wedlocke, then the children 
were fccluded from the inheritance, iuig m 11 .2. Thou 
fhalt not inheritc with us, betmft thou art the fonne of a 
Jlrange woman. 

Thirdly, If an ifraelite had married a bondswoman, 
then the children were fecluded from the inheritance, 
although their fathers were frceuhofe who were borne 
of Handmaids werealwayes reputed fervants^and God 
applyed this to Chrift himfelfe as he was nwn,Efay 49. 
5 . / haue called my ferv ant from the worn be •, fo Efay 42.1, 
Behold my fervant whom I uphold, my Eleb in whom my 
fouleis well f leafed. CMarie called her felfc the Lerds 
handmaide. Lnk.i.28 m therefore Chrift as man borne of 
Marie the hand-maide, was a fervant. 

But ycc will fay, that things take their denomination 
from the beft partjas Water and Wine mixed together, 
is called Wine ; fo ChafFc & Wheat mingled together, 
yet it is called Wheat ,- Why then fhould not the chiide 
be reckoned to be free, after his father, and not recko- 
ned bondj after his mother, who is a bond-woman ? 

In Phvficall mixtures it is fo, but it is not fo in mar- 
riage 5 this is rather like that which is fpoken in the 
Schooles, Conclufio fequitnr deteriorem partem, if any of 
the premises be particular, fo is the conclufio'n. 

TheDo&orsofthe Iewes propound this cafe, if a 
Hcathenifhcaptiue womaa were taken in the Warres, 
fhe is converted and becommeth a Profelyte; whether 
fhould her chiide be judged to be afreeman or not in 
J fuel i And they anfwcre,that thifrchilde borne of this 
ft ranger, is not to be counted a freeman, Verum Senatu* 
fuo decreto Luflrm cum tantnm curat 3 they caufe onely to 
vvafhhim ? but they will not circumcife him, untillhe 


Chrift as man was 
a fcryact. 


In Phyficall mixtures.. 
tilings take tbea dtno 
roiaation from the bit 

H. Melahh. 8. 9 


Of the Judkiall L<ito of Mose s. Lib.i. 


Difference betwixt the 
Iadiciall Law and the 
Covenant of grace. 


beablctomakeconfeflion of his faith, and become a 
Profelyce; and here they fay , Partus (equitur ventre m> 
if the mother had beene a free woman, either before, 
or after the birth amongfl: the Romans, thcchilde was 
reputed to be frec 5 but not fo amongft the people of the 
Iewes. Wherefore the Iudges in ifracll willed all true 
ifraelites^ not to match themfelues unequally in de- 
grees, for the difgrace which it brought upon their 
children,making them uncapable of freedom?, and un- 
fit to be heircs. 

The conclufion of this is : Here we may fee the ex- 
cellency of the Covenant of grace aboue the Iudiciall 
Law ; for if any of the Parents be faithfully then the 
childe is holy, i cor. 7. 14. that is, he may be admitted 
to the Covenant. 

An error perfonse irritat contrail urn i 

I o s h- 8- 18. And the children o/Ifrael fmote them 
not, kcaufe the (princes of the (Congregation had 
fivorne unto them by tht Lord (jod of Mr ael. 

ITmay feemc that Error perjonx irritat cintraittm, 
as if a man married one woman in ftcad of another, 
the marriage is nullified: 

If the error of the perfon make the contract null, 
what (hall we thinlce of Ifaacshk fling, who Helled /j- 
cob in (lead of Efaa i and yet the bleffiag was effr&uall ^ 
and wha' fhall we thinke of lojhuas Covenant made 
with the Gtbeonites, whom he tookc to be ftrangers? 


Whether the error oftheperfon maketb Voyde the QontraB. 


and yet the Covenant flood firme and fu re $ and what 
fhall wc fey ot Jacobs marriage with Leah in ftead of Ra- 
chtkUtxt the marriage was not irritat and madevoide, 
although there was an errour in the perfon, 

Fiift,for Ucobs marriage with Leah in ftead of Fa- 
cheh H iMob had not afterwards approved this manage, 
and gone in unco her, and begotten children upon her, 
the marriage had beene voyde 5 but becaufe he went in 
unto her, and begot children upon her, this error was 
taken away e 

Secondly, it may be anfwered for ifaacs bleffing, in 
bleffing lacob in ftead ofI/i//,& Iojhua's Covenant made 
with the Gibconites. There were three who concurred 
here. Firft God j fecondly, the perfons who craftily 
concurred here to decciue 5 and thirdly, the perfons 
who were deceived. In Ifaacs bleffing wc haue to con- 
fider ; firft God, who cannot deceiue, nor be deceived • 
then Rebecca and Jacob, who craftily deceived 5 and 
thirdly, Ifaac, who was deceived. Now becaufe it was 
Gods intention to giue the bleffing to lacob, therefore 
neither Jacobs craft, nor Ifaacs error, could hinder the 
blefling; Ifaac giveth the blefling ignorantly, but be- 
caufe it was according to Gods intention and revealed 
will,who was the principall giver of the blefling,there- 
forethe bleffing was effe&ualL So in the Covenant 
with the Gibeamtesjhe Lord commanded to offer peace 
to the feven Nations if they would fcek it,now incom- 
meth the deceit of the Gibeomtes, and errour of Icflraa 
who is deceived, yet becaufe it was Gods chiefe inten- 
tion, that thofe of the kven Nations who fought peace 
fliould befaved 5 therefore thcoarh flood firmc, and 
the errour in the perfon did not make it voyde 5 and the 
matter may be cleared thus: the Lord forbiddeth a bro- 
ther to eate with a railer, a drunkard, or an extortioner. 
1 Cor. 5. 11. but if a drunkard, or a railer, or an extor- 

L tioner 

OiUcsis marriage 


In blefling of Ueeh 
three pcrfoas concur- 

UfhuJs Covenant with 
the Gihcmteu 



When the errour of the 
pcrion makerh the con- 
trad of no effeft. 


<zAnfo? % 

God had revealed his 
wjI! in the b!c fling of 
Idto^and the fparing 
oi tlje Gthoxiicj. 

Of the Iudiciall Lctto of M o s e 


tioner fliould come to the Table of the Lord* I am not 
torefufetoeate at that Table, although the drunkard 
be there The reafon is, becaufe this is not my private 
Table, but the Lords banquet ,and I expert the blefling 
onely from him in it, and the finnes of the drunkard 
cannot hinder me j but if I fliould bid fuch a one to my 
houfe to eate with me, then I fliould be guiltie of their 
finne. So the Covenant here is the Lords Covenant, 
and the deceiver is not able to make it of no effe<3. 
But where the principal! intention of the contrafier is 
deceir,and the perfon with whom the contracS is made 
is deceived, then rhe contrad is nullified; as if a man 
{hould ignorantly buy a free man for a flaue, here the 
free man (hould be releafed, & error perfenx irritat con- 

But yee will fay, in all contracts God hath an hand, 
and he is never deceived, therefore no fuch contraft 
fliould be diflblved, where there is error perfo&e. 

In the blefling betwixt /faac and Jacob 5 and the con- 
tract betwixt Iojhua and the Gtbeomtes, God had fet 
downe his revealed will, what he was minded to doe in 
both of thefe 5 and therefore neither the error of I faac, 
nor the deceit oi Rebecca and lacob made the blefling of 
noeffeft, fo neither in the com; ad betwixt Iofhud and 
the Gtbcomtes. But the Lord forbidderh fraudulent 
contracts in his WoixL, neither is it his intention that 
fuch contracts fliould bemade ? :heixforethcy arc of no 


n- ' i » "»j i"t 1 

■' ■ " ■ ' " ' * ""■' — i ■ — ■ ■-■ I - - I 

Whether a Iudge may giue fentence by the zsrc. 


That a Iudge may giue out fentence by the in- 
formation of the falfe witnefTes^and yet be 

2 S a m, l 1 6. And Dav 'id faid unto him, thy hloudhe 
upon thy head | for thy mouth hath teftijied againjl 

IN Iudgement the principall parr depended! upon 
the witneffes, and if they teftifie an untruth, they 

make a wrong fcntence to proceed out of the mouth 
of a juft Tudge: D^/'^heregiueth out" fcntence againft 
the Amakkite, it was a juft fentence in refped of the 
Iudge, becaufe he condemned him out of his owne 
mouth, but a wrong fentence in refped of the Amalc- 
i^^becaufe he did not kill Satd,but bragged onely that 
he had killed him, for the Text faith, that Saul killed 
himfelfe, iSdm % $i. 5. 

When the Grecians befieged Troy, Palamedes wrs kil- 
led there amongft the reft; and when the Greekes had 
raifed their fiege from 7>fly, and taken Ship torcturne 
to Greece i Nmflius the father o^Palamedes{tQ be reven- 
ged upon the Greekes ) tooke a Eoate in a darke night, 
and went into the Sea, and fct up a Beaken upon a rock, 
which when the Greekes did fee, they tooke it to be the 
Harbour, and direded their Courfetowardsit, ai.dfo 
they runne the moft of their Shippes upon the rockes, 
and were caft away. We cannot (ay here, that 1 he fault 
was in the Pilots, becaufe the Shippes were caft away ; 
but the fault was infalfc Nauplm O who held up a wrong 
light unto them. So when agood Iudge giveth oura 

L 2 wrong 


Tfeechiefe pflrtin judg- 
ment depen<teth upon 
the w/tneffcs. 




Of the Judiciall Law o/Moses. L i b.i. 

A Iudge muft not pro* 
cecd wthout witn§ fie. 

A Iudge is to make 
choifcof faithfull vf it- 

They muft be eye- wit « 

wrong fentencc, the fault is not in the Iudge, but in the 
falfe witnelfes, who hold up a falfe light unto him, 
and therefore the Iudge fhould labour to punifh thefe 
falfe witnefles, and to reftore the partie who is wron- 
ged to his right -, and as Tclephus was healed by the 
fpeare that hurt him, fo fliould they ftudie to cure the 
perfon whom they haue wounded by their fentencc. 

If a Iudge call two or three witnefles, that is the firft 
thing required of him intryall of the txwih^namtefimo- 
nio uniiu mn preceditur, and one witnes doth not proue. 
There are three witnefles in heaven to ccrtific us of the 
truth, the F *&€?> the word, and the holy Gboft. And there 
are three that beare witneflc to us in the earth of the re- 
miflion of finnes, the Spirit, the water, and blond, i lob. 5 . 
7. 8. So in Iudicatories of the Church three witnefles 
are required, 2 Cor. 1 3 . 1 . This is the third time that I am 
comming to you, in the month of two or three witnejfes /ball 
every wordbce3ablijhed So in the tryall ofcivill cau- 
fes, every thing was eftablifhed by the mouth of two 
or three witnefles. Beuh 2.1. 1 5 • 

Secondly, The Iudge muft call faithful! witnefles 5 
they are called faithfull witnefles when they arc repu- 
ted fo in the common eftimation of men; Efay 8 .2 .And 
1 tooke unto me faith fnR witneffes, Vriah the Trie ft and 
Zechariabthefonne oflerebechi&h, Vriah was not a faith- 
ful 1 man, yetbecau fc he was fo reputed amongft the 
people 5 therefore he is called a faithfull wirneflc. 

Thirdly, Hec muft call witnefles who haue both 
heard and feenc, 1 lob. 1. 1. That which we haue heard \ 
that which we haue feene with our eyes, which we haue loo- 
kedtipon &c. 

Fourthly, They imaft beconteftes, and their teftimo- 
nies muft be fo*if/*jlufUi, agreeing in one, Mark. 14.55, 
Now if the Iddge proceed this way, and the fentencc 
be falfe, it i js faulty for by the mourh of two or | 

three J 

Of one Tbfa killed in fuddme pajfim. 


three witneffes every word fliall be eftabliflied, that is 
ihall be holden for truth. 

When a Judge demaundeth of the witneffes, hee as. 
keth them not tJtti isi, what murther is. Secondly, he 
asketh not of them, r^ y the e#e#sand confequents of 
murther which follow it, as the guilt and punifhment. 
Thirdly, re hiti 9 he asketh them whether it werecafual- 
lyor maliciou fly done. And fourthly, srejf rvrt «$}/if 
they faw him kill fuch a man ; this is the fpcciall thing 
that they require, and if the ludge giue outfentence 
this wayes according to things proved, then the blame 
liethnotuponhimiftherebeea wrong fentence pro- 

It may be faid, when a man taketh a thing to bee a 
truth, although it bean untruth, he fpeaketh an un- 
truth: why doth not a ludge then pronounce a fentence 
which is not true, although he take it to be a truth ? 

There is a greater vniformitie required betwixt the 
mind and the tongue, then betwixt the fentence of the 
ludge, and the teftimonie of the witneffes j for there is 
nothingrequircdintheludge^butthat he proceed ft- 
cundum allegata etprchata, according to things alledged 
and proved. 


Of one who killed in fuddain^ paflion- 

2_S am. 14. And thy hand maid had ttfro fonnes^ and 
they two /Irene together in the field, and there Tfras 
none to part them, hut the one /mote the other and 
jlelo htm. 

THercis a difference betwixt thofe things which 
wee doe in fuddaine paffion, and thofe things 

which are done deliberately : thofe things which 
L 3 children, 



Difference betwixt 
things done in paffior^ 
and deliberately. 



■ • .,■>.- ■ i .. mill P^—— ■— — — j ^^— ^— ^^^^^-^.^^ ^ ^M^t— , 

78 ty the hdkiall Lalo o/Moses, Lib-i. 

children, mad men, and beafts doe, they are not faid to 
be done deliberately, they come not from the will, 
which is principium a^endi ^pojfmt Ltderefcd non'injarid 

Againe, there is a difference betwixt viclentum, c$- 
a£fttm,non ftontanenm, & volant arinm.Violentum is that, 
which by outwaid force a man is conftrained to doe, 
and here the will givcth no confent at all : as when they 
drew the Martyrs before their Idols, and put incenfe in 
their hands, coatfum is that, when there is fome exter- 
nall violence ufed to enforce and compell a man to do? 
fuch a thing,again(t which he ftandeth out and refiftct h 
for a l time, but yet in the end he yecldeth for fcarc .- as 
Origen did to Idolatrie.But nonjhntanemn is this,when 
it is partly with the will, and partly againft the will ; 
chrijf fay d unto Peter, Ioh . 21 ^ 18. they [hall carry thee 
whither thou rvouldeft not ,meaning what death he Ihould - 
dye -,It was partly with Peters will, and partly againft 
his will, that he went to martyrdome. Voluntmum, is 
that when the will giveth full confent to doe a thing. 

Whcnarnankillethhis neighbour in fuddainepaf- 
fion he is not violently drawne to this finne- neither is 
he compelled to this finne % prima principia cencupifcible 
etirafcibile Junt interna hommi^ and cannot be compel- 
led .• and in this fenfe he who killeth in fuddaine pafli- 
on, is fayd to doe it willingly ; but if we will refped: the 
will as it is obnubilated with the perturbation of an- 
ger lor the time, he did it not willingly, but nm fponte, 
which is a midft betwixt Jponte and invite. Peter fayd 
10 Chrift, Lord I will lay downe my life for thy fake, Uhn 
13. 3. no doubt hce had an intention to dye with him 
when he fpake thefe words $ but they flail came thecj> 
whither thotiVPOtiUtU not here he was not willing to dye* 
fo that he was partly willing, and partly not willing, 
hee was not altogether willing, nor it was not altoge- 

Of kirn V>bo killed in fuddaine paftion* 


ther againft his will, but it was partly wish his will 3 and 
partly againft his will. 

Wc doe a thing Sponte, we doe a thing invite, tmd wc 
doe a thing non invite. We doe a thing sponte, when we 
are altogether willing to it $we doe a thing invite, 'when 
it is partly with our will, and partly againft our will •, 
we doe a thing nen invite, quando procedit ex ignorantia 
comitante-^ as when Mutius Sc&vola killed another in 
Head otPorcenna, and when it was told him thac he had 
miffed the King, and killed another, he was fory that he 
had not killed the King ; this a&ion was neither done 
Sponte, nor invite y but non invite ; but when a man kil- 
leth in fuddaine paffion, and after that his paflionsand 
perturbations are fetlcd, he is fory that he hath done 
fuch a thing, and is grieved that primus impetus non eH 
infuapotejiate, then he doth it invite* 

There is a twofold concupifcence, an antecedent 
concupifcence^ and a confequent concupifcence •, the 
antecedent concupifcence is that, when the paffion 
preventeth the will,and moveth it $but the confequent 
concupifcence is that, when the will willingly work- 
eth, and ftirreth up the paffion, that it may execute the 
finne more readily 5 when paffion preventeth the will, 
then it extenuateth the finne, but when the will ftirreth 
up the paffion, then it augmenteth the finne. 

Againe, we muft make a difference betwixt thefe 
two, to doe a thing extra, and to doe a thing /Vvtfa* • 
when a man dor.h a th ing ex ir ganger is onely the caul e 
ofit 5 andit repenteth him of it afterward that he hath 
done it \ bur when he doth a thing iratus, it doth not 
proceed prim ipally from his anger, but from fome o- 
th er had difpofition, and hardly fuch a man repenteth 
him of his mk m 

Laftly, tl ere is a difference betwixt eligere and prt- 
tl-&tt*\ etigertmo&AloYtfcnEe and appetite, but pra- 


Noh invite** 


Cofteujnf. {Antecedent, 
eentta < 


rEx it a* 



g Q Of the Jtukkll he* of M o s e s. Li b. t. 

\ eligere is to follow rcafon : When a man killcth in fud- 

\ daincpaflion, itis^tf/0 non prjeletfia : This finnc of 

Angw followth the i an g Cr commet h commonly of the complexion of the 

complwono t j \> & y ^ nAm ex } rdC u»disnafcu*tHrirati • thcPhilofopher 

faith,a certaine man being challenged for beating of his 

father, gaue this anfwerc* My father beat his father, 

and pointing to his fonne with his finger, he faid,this 

my fonnc will beat me alfo^ thefe hereditary evils arc 

hardly cured. 

The woman ofTehah when one of her formes killed 
the other, (lie begged of the King to remember the law 
of the Lord, that her other fonne might be faved in the 
Gitie of Refuge,which the King granted unto her wil- 
lingly, 2 Sam. 14. becairfe he killed him in fuddame 


Whether they might take the fonnes of the 
Prophets widow for debt or not 1 

2JC 1 ng, 4. Now cryeddcertamwomanofthelbiues 
of the formes of the Prophets unto Elifha/iymg, 
the Creditour is come to take unto him my two 
fonnes to he bondmen- 

IT is a pitifull thing to adde griefe tothofe who are 
in griefe already 5 this widow fhec was in griefe al- 
ready, and thole who would take her fonnes from 
h*r, adde new griefe unto her. The Lord fmh^OPUke 

not fad the heart of the widow. \cx / t.i'y..i.Blias i King.17. 
20 (aid unto the Lord,0 Lord my God thou haflhroight 
cviSttpm this widow with whom lfojowne, byjlayix* her 

fonne : 

Whether they might take the Widows font for debt. 


fonne : As if he fhould fay, is it not enough O Lord, 
that thou haft taken away her husband, but thou wilt 
take away her fonne alfo ? The Lord could not doc 
wrong to this widow by talcing away both her fonne 
and her husband^but they who came to take this poorc 
widowes children, did great wrong to her, in adding 

The widow in the Hebrew is called [Almonah] mttta 
ab [A/am] filer/, becaufc flie hath no body to fpeake for 
her 5 and flie is called [Rikam] emptie. Ruth i. 21. be- 
caufe flie wanteth a husband to defend her ; a widow 
who liveth inpleafttre, fhee is dead while fhee is living, 
I Tim. 5. 6. but a widow that is a widow indeed and def- 
late, trttjleth in God, and flie is civilly dead when fliee 
wanteth the meanes to helpe her. 

The Lord forbiddeth in his Law to take to pledge 
the upper or the nether Milftone, which are the meanes 
to maintaine the mans life. Bent. 24. 6. The widowes 
two fonnes were ( as it were ) the nether and the upper 
Milftone to gaine her living. Secondly, the Lord for- 
biddeth to take to pledge the cloths in which the poore 
man lieth in the night, for he faith, when he crjeth unto 
me Iwillheare^for I am gracious, Exod. 22. 27. And 
when thofe two fonnes of the widow were taken from 
her, did not the Lord heare her, a poore woman, a 
poore widow,the widow of one that feared the Lord, 
the widow of a Prophet ? Yes verily, he heard her and 
that quickly ; And, he that faith. Touch not mine Anoin- 
ted, and doe my Prophets no bar me, Pfal. 10 j. 1 5. fo he 
faith, touch not the Prophets widow, nor herfonn.s, 
and doe them no harme. Thirdly, the Lord comman- 
ded them when they went to leek the pledge, that they 
fhould not goe in into the houfe to fetch it, but they 
fliould ftand abroad, and the man fliould bring it our 
himfelfe,£>fl*f. 24. 10. But they who violently tooke 

M awav 


Of the Iudiciall htto ^Moses, L i b-i. 




Han r^S Han 

- T ~ • 

away the womans fonncs obfcrvcd not this, but did as 
the wicked fcrvant in the Gofpcll, whotookehis fel- 
low-fervant by the throat, faying, Pay me that thou ow- 
eft,M*t. 22.28. 

Yce will fay, this was a juft debr,and therefore ought 

Sec what Efay anfwercth, Chap. 5 8. 6. Is not this the 
Faft that I required, to ttndoe the heavie burden, and to let 
the oppreffed goe free C This debt was a heavie burden 
vpon the poore womans fhoulders, and therefore they 
ought to haue remitted ic. Iob.22.6. Thou haft taken a 
pledge from thy brother : Hhobhel, fignifieth both pignns 
and funis a pledge, and a cord, becaufe it bindeth as 
ftrongly as cords doe; and the Greekes call it woMxh, 
Qnafiobligatiojuppofitumt&obnoxiosfibifnbijceye, with 
this cord they would haue bound the poore widow. 

lob when hedefcribeth the oppreffor, chap. 24. 3. 
he faith, he taketh away the rvidoms Oxe for 4 pledge ; he 
taketh the Oxe, the bcaft that is fo needfull for her, 
therefore he thattooke an Oxe was bound torcftore 
fine Oxen for him, Exod. 22. 1. Againe, to take the wi- 
dowes onely Oxe,we fee how Nathan exaggerateth the 
rich mans fault, for taking the poore mans only fheepc, 
2 Sam. 12. Andifitbe oppreflfion, and acrying finne 
to take the poore widowes Oxe, what a finne was it to 
take her fonnes, who fhould haue relieved her in her 
ncccfTitie ? Ezek.iS.i < is a note of the childe of God, 
that he withheld not the pledge from the poore. In the 
Originall it h[Hhabhol!o hhabhal] Pignorando nonpigno- 
ravit, the repetition ofthe fame word fignifieth to take 
away the pledge, and to kcepe it. 

The widow ofTekoah, when one of her fonnes had 
killed the other, and the revenger ofthe bloud came to 
kill, fhedefired that her other fonnc which wasaliue, 
might be faved, becaufe he was her unicapruna, her 


Whether a man might fell his form for debt, or not ? 

• " . . _ 

onely fparkle that was leftaliue, 2 Sam. i4.Whcrcfore 
to take this widowes two fonnes from her, was to put 
out her light. 

The conclusion of this is.Of all forts of oppreffion this 
isoneofthegrcateftjto doe wrong to the fathcrleffe, 
and the widow ; for the Lord is a father to the fat her Us, 
andalndge of the widows, Pfal. 68. 6. therefore men 
(hould beware to wrong or harme them : God will de- 
fend their caufe, he relievcth the fatherieffc and the mi- 
d$tv,Pfal. 146. 9. And he that is their Redeemer is 



Whether a man may fell his fbnnc for debt, 
or not I 

Ma t.20.z J. (But for asmuch as he had not to pay, 
his Lord commanded him to be fold, and his Tnft and 
children,and all that he had, and payment to fe_. 

THere are three forts of commanding in the fami- 
ly • the firft is Herilis poteftas 5 the fecond is Ma- 
ritalispteflas \ and the third is P atria pot (.flan 
thefe three forts of power differ. 

ticrilispoteflas, is like the government Monarchical 
which hath more abfolute commandement to difpole 
of things, fo had the Matter, Af^. 20.25. over his fer- 
vants, when he commanded the man, his wife and chil- 
dren to be fold. 

The fecond fort of commanding in the &mily,is the 

M 2 autho- 


Of the ludickll Law of M o s e s- L i b.i. 

authoritiewhichtheman hath over his wife, and this 
is like the Ariftocraticall power, for the man in his 
ncceffitie, may not fell his wife to fet himfelfe at li- 
bertie, Et uxor non eft in bonis, (lie is not a part of his 

The third fort of commanding in the houfe, is Pa- 
triapoteftas^ and here the father hath a greater autho- 
rise over the children, for they are a fpeciall part of 
their fathers poffeffion, Dent. 32. 6. If ft eft fdter turn 
quifoffedit te i Is not he thy father that hath bought thee { 
The Lord permitted a man to fell his children under 
thcLaw y Exod. 21.7. If a man fell hts daughter to be ' 4 
hand-m&ide. So Ezra 2 . 5 . the Iewes being in debt fold 
their children. 

lacob when he made his latter will, Gen. 42. 22. he 
faith, Igane to thee one fart aboue thy brethren, which I 
conquered with my botv and with myfword. Iacob himfelfe 
never purchafed sichem, but his fonnes purchafed it 
when they killed the SichemitesJWhy doth he fay then, 
which I haue fnrchafed with my Bow { The reafon of this 
was,bccaufe/^*£ was Lord over his children, and o- 
ver all that they conquered. 

A father hath fuch authoritic over his fonne, that he 
migh: fell him untill he wasy#/ juris, that is, untill he 
was one and twentie ycarcs old. Firft, he might fell 
him before he was feven yeare old; then he might haue 
fold him the fecond time,untill he was fourteene yeare 
old, if his debt had not becne payed: and thirdly, he 
might haue fold him untill he was twentie one. So he 
might fell his daughter. Exod. 21. 7. It is not un- 
derftood here, that he might fell his daughter when flic 
was rcadie to be married, but fimply, he might fell her 
at anytime. And the Lord alludethto this forme, E. 
fay 50. 1. Which of my Credit ours is it, to whom I haue 
fold you i The father might fell himfelfe, therefore he 1 


Whether a man wight /ell his forme for debt, or no ? 


might fell his fonne, becaufe his fonne is but a part of 

But there arc fundry things which cannot be fold 
Quia mllam admittunt /[fimationem, as bloud, chaftitie, 
libertie, and fuch like. 

This was not properly a fale, but only an enterchange 
of his libertie for his fathers redemption. Nov eft con. 
ditto abfoluta, fedquaftfubfaffo, tenctur enim emptor fili- 
um reftituere, fijuftumpretiuw offeratur Mi • That is, this 
condition in felling of his fonne was not abfolute, but 
the contraS was fo made, that the buyer was bound to 
reftore his fonne backe againe to him, if he had offered 

In the naturall body, the hand or any other member 
willcaftupitfclfetofaue a ftrokc from the head; fo 
fhould the naturall fonne doe to relieue his father. Ru- 
ben offered himfelfe in ftead of Benjamin, to be a bond- 
fcrvant, Gen. 44. 33 . New if Ruben offered this for his 
youngeft brother, much more fhould the fonne offer 
to become a bond- fcrvant for his old father. 

The conclufion of this is, the children ought not to lay 
up for the Parents, but the Parents far the children, 2 Cor. 
1 2 . 1 7. yet to fupply their fathers nece ffirie,they fliould 
be content to quite their libertie, and all that they haue 
for their fathers libertie. 






D. ii l. C*p. Je Pdw 
trtlmqmftlns difirdxe. 


Of the hdkkll Lto o/Moses, Lib-i. 

W3& Trtim* 

»T971 cum H demon- 

)>Jp? Semens. 


Of their diverfe forts of Rulers and 

E x o d. r8- 1 j. And Mofecboofe able men out of all 
Ifrael, and made them heads oyer the people, ftjders 
oyer thoufandS) <?c. 

THe people ohhe Ierves were divided intotwelue 
Tribes,thofc Tribes were calleds£/£/rfrbecaufe 
they had a rod carried before them. 
Before the renting of the ten Tribes from luda they 
were called ifradites jbut after the rent of the tenne 
Tribes, the two Tribes and the halfe were called luda, 
and the tenne Tribes were ufually called Jfrael; and 
fometimes Iofeph, and Izreel,znd fometimes Jacob. And 
in the Captivitie they arc called lewes, as Efterz.f. 
Ui'ordecai of Benjamin is called a lew, fo Efler $ . Hainan 
fonght to deflroy all the lewes : and they are all called Ifra- 
el in the Captivitie, and thou jhalt beare the iniqnitie of 
ifrael and luda, Ezek. 4. And once halevj, Mai. 2. 8. 
cnm[he']demonJlrati<vo, to fignific that levi is not put 
here for a proper name. 

Thofe who ruled the twelue Tribes were divers, /*- 
/if/423.2. loflma called for all ifrael ', for their Elders, for 
thtir heads, for their fudges and for their officers. 

For the Elders, thelc are called \ekenim, and the St- 
?/<?#//> tranflate them ytfAtnoi, ideBjnajores ;\ekcnim is 
fometimes taken for the great Synedrion^nA fometimes 
fortheKingsCouncell,2iT/^. 1. io. And lehu fent 
unto Samariato the Rulers oflzreel, here the word EL 
ders is taken for the Kings Councell.and not for the Sy- 


Of the Icwes (ommanders. 


nedrion, for it fate in lemfalem : and fomctimes in the 
!:(Ter Cities Zekenim are called Senatores. 

Secondly • He called for [ rojhim ] their heads, which 
the 5^<?/tf/> translate fyxoil*s> Principes ^This word[r*/&] 
is taken fometimes for the Captaines of the Armies, 
1 Sam. li.w.^AndSdul divided his Armie into three 
heads, that is three Companies. Indg. n. i.eris nobis 
[lerofh] in caput, the Seventie translate ic «i fyxotf*. So 
[ rojh ] is taken for the heads of the families, and they 
are called [ rejhe Moth ] here $ Iojhtta fent for the Cap- 
taines of the Armie. 

Thirdly ; He fent for [shophetim'j the Iudges, that 
is the Rulers of the Cities, and thefe alfo were called 
[ omanim ] 2 King. 1 o. I . 

Thefe who ruled the people, were either the heads 
of the Tribes, and they were called (hare hafhebhatim, 
or ?&*fx©i : thefe con veined the Tribes,and were Cap- 
taines in their warres, for the Tribes had their owne 
proper warres>fometimes one againft: another \ fo the 
Danites made warre againft them ofLachis, and they of 
Ephraim againft Iepthe, ludg. 12 . 

Or clfcthey were Commanders in fome part of the 
Tribe, for the Tribes were divided into families, and 
thefe who were cheife in the familie were called [ Share 
mifbpahhim'] ox Patriarchs, capita familiarum, the Patri- 
archs or heads of the families. 

Thefe families againe were divided into thoufands; 
Example. In luda there were fiue great families, or 
[alphe'] thoufands, and they had fiue Commanders 
who were called x^X^Ntimb. 1.16. thefe were the 
heads of thoufands in Ifrael. And Mich a aliudeth to 
this chap. 5. 2. Bethleem Ephrata although thou be little 
amongjl the thoufands of luda. Secondly, fome were 
Commanders over hundreds, and they were called 
Ix^vkfxo'. Thirdly, they were Commanders over fif- 


CApitA FAmibarHm, 


rroi fya 

Of their times* 

O/ffe Adbii? Lett* of M o s e s. L i b . i. 

ties, E/^ 3. And laWy, Rulers over ten. This divi- 
fion was inftitutcd by Mofis by the Councell oUethro, 
and approved by Iebofapbat, z Cbron.19. Thefc Com- 
manders over thoufands, hundreds, and fifties were 
[bagnderibhoth~] Lords, to rake away ftrifc from the 
people,likcourIuftices of peace; and they differed 
from the ordinary Iudgcs called shophctim. 
\ Laftly, They had their [ shoterim ] which word is di- 
verflytran(latcdbythe5^^^V:firrt they tranflatc it 
^xPws^bccaufe by force they compelled men to obe- 
dience,/^^ et bacalo cogebant :ds\d fbmecimes they tranf- 
latc them pa&TStf^becaufe they carried a rodrand fome- 
times -ffye-Jitixltff, Pro. 6 6.Coe to tbePifmire,who bath not 
[ Sboter] over feer ox ruler. So Exd. 5* 15. they tranf- 
latc Shoterim yf^fA.^oa^yayTii, as y ee would &yjnftitu- 
tores vel do ft ores ,becaufe they taught the people obedi- 
ence to the Magiftratesrand Aft. 13.35 .)? *w**I* h; Syr us | 
h abet, caput vrbisJumsKtxanQncS it moderators y &Aqtti- \ 
/atranflateth it IxJixiflif , facimrum V indices. Laftly, | 
they tranflateyfottm©, vrnfla*, under- rowers 5 for as in 
a Gallie there are commanders, rowers, and under-ro- 
wcrs ; fo in this well conftituted Common-wcilth 
of the Iewes , there were fupreamc Commanders, 
Commanders in the middle degree, and Commanders 
in the inferiour degree. 


Of their civill counting of their tknes, 
and firft of their Hourc. 


He Creekes deriuc the houre from 6/«$«c9a*,^r- 
mware, becaufe it meafured the times of the 
yzixcioxiiomtyitoi cnttodtrc, becaufe they fai- 


0/Ahaz Viall. 


ned that the hourcs kept K^Apolloes gates; but it fcerneth 
rather to bee derived from the Hebrew word [ Or ] lux, 
and hence the Egyptians oz\\ theSunne tyt Apolto. 

The<7ra£ttatthefiifthadno other divifion of the 
yearebut into fourefeafons ? which they called qnatuor 
her * anni .-and the Latinos called them quatuor tempefta- 
tesanni. The like divifion they made of the day, and 
they faid, foils oceafa fuprema tempeBas efto. 

Afterward they divided thefe tempejlates into Co ma- 
ny houres in the day, thofe houres were either called 
h§r& miffcres, and they were meafured by the Zodiack, 
and planetarieor unequal! houres, becaufe of the obli- 
quitieoftheZodiacke;or elfe they were called hor<e 
equimttiales equall houres, becaufe of the ftreightnefle 

The Ierves at firft learned the divifion of the day into 
whole houres from the Romanes, for before this the 
houres were either halfe-houres, or xcufix** occafionall 
houres, as to dine and to fuppe 5 So the .houres of din- 
ner and fupper were defcribed of old by drawing of Rebecca came out u draw water, Gen, 24. 11. 
This was the evening time when women came out to 
draw water. So they noted the dinner time by drawing 
of water, I$b. 5.31. when the woman of Samaria cattse 
out to draw water, then the Difciples brought meat to 
Chrift and defired him to eate ; This was dinner 

Of the houres upon Aba^DhlL 

He houres fet upon Ahaz> Diall were unequal!, or 
planetarie houres, becaufe this diall was made up- 
on a polar ground. 



Septudgintd dwrunt 
to vrfk^e Wxa 


Dinner and Supper 

defcribed by drawing 



Of the ludickll LM> of M o s e s. Li b-i. 

Fiuc fort* of Dials. 

Vpon what ground A* 
£/<^Diall was made. 

What things arc to be 
confislered in this diall. 

There arc fiue grounds upon which a diall muft be 
made^Firft upon the elevation of the Equino&iall, 
whofe houres arc alwayes equall. Secondly verticall, 
and it (hewethonely from fixe to fixe equino&ially. 
Thirdly meridional^ which fheweth the houres from 
the rifing of the Sunnc unto the mid-day,upon the Eaft 
fide, and from the mid-day till the Sunne fee upon the 
Weft fide. Fourthly horizontal!, which hath nofha- 
do w under the Equino&iall, or neere the Equino&iall. 
And the laft is the polar diall,which followeth the Zo- 
diacke, and the houres are contra&ed upon the South 
fideoftheEquino&iall in die Winter, and enlarged 
upon the North fide in the Summer. 

This Diall ofAhaz, could not be made upon an equi- 
noctial ground, becaufe the houres of the Equinodiiall 
diall arc equal. Secodly,it could not be made verticall, 
becaufe the verticall fheweth onely from fixe to fixe, 
and not the rifing and fetting of the Sunne.Thirdly, it 
could not be made meridionall,becaufe the Eaft fide & 
the Weft fide are divided by the meridional!, and it 
wanteth the twelfth houre. Fourthly, it could notbe 
made horizontal^ becaufe they lay fo neere the Equi- 
no&iall that the ftyle could eaft no fhadow. Therefore 
it behoved to be polar, and the houres behoved to be 
unequally divided for Summer and Winter, or elfe 
they behoved to haue two Dialls,onc for Summer,and 
another for Winter. 

The forme of this Diall was Hcmifpheriall, or an 
halfe Circle. 

In this Diall we haue toconfider thefe points ; Firft, 
thac the lines were but halfe houres upon the diall, and 
not fuli houres. Secondly, thac this miracle hath been 
wrought when the Sunne was in the height, for if it 
had beene in the declination, or in the after- noone, 
then it could not haue gone forward ten degrees 5 or if 


Of Ahaz DialL 


it had bcenc foone in the morning; it could not haue 
gonebacke ten degrees. Thirdly, this miracle was 
wrought in the Summer time, the day being at the lon- 
gest could not be brought backe ten degrees in the 
winter day, for when the day is fliorteft, the Sunne ari- 
feth to them at feven of the clocke .• neither could this 
miracle be wrought at the Equinodtiall, for then they 
could not haue difcerned the Sunne to caftafhadow 
upon the diall, becaufe then the fhadow is fo long 5 but 
the Text faith, that the Sunne went backe fo many de- 
grees upon Ahdz, diall,2 King. 20. Therefore it feemes 
to haue beene wrought in the Summer time, at the lon- 
geft day, when it was drawne backe from the eleventh 
houre to the fixe, which is one hou re after the Sunne 
rifing; forinthelongeftday itarifeth to them at fiuc 
of the clocke in the morning. 

Whether went the Sunne backe ten degrees, or did 
the Sunne ftand ftill, and the fhadovvgoe backe up- 
on the lines, [as holdeth,^ 
jhadw went backe ten degrees^ or did the Sunne go back 

Ifthefhadow had gone backe, and not the Sunne, 
the miracle had not beenefo great, for when the Sunne 
goes forward naturally, thefhadow goeth backward, 
now if the fhadow had gone backe in an inftant,and the 
Sunne flood (till, it had beene a miracle quoad modum, 
fednon quoad (ubftantiam, and it had beene but a miracle 
in the third degree ; A miracle in the highefl: degree is, 
when nature had never a hand in a thing, as to make the 
Sunne goe backe fo many degrees, or to ftand (till. A 
miracle in the fecond degree is this, when nature had 
once a hand in producing of a thing, but when nature 
fayleth once, it cannot reftore it to the former cafe a- 
gaine. Example. Nature bringeth forth a man feeing, 
now when he becommeth blind, nature cannot reftore 

N 2 him 



Three fortj of mira- 

I " l I " " ■ ■» 

9 1 

Of the hdkiall Law of Moses- Li b.i, 

him to his fight, and when he is reftored to his fight a- 
gaine, it is a miracle in the fecond degree. A miracle in 
the third degree is this, when nature in time could doe 
fuch a thing, but cannot doe it upon a fuddaine. Exam- 
ple. Peters Mother in law was ficke of a Fever ; Nature 
in time could cure one of a Fever, but Chrift curing 
her upon a fuddaine, this is a miracle in the third de- 
gree. Example 2. Whenalumpcoffiggeswaslaydto 
fiezekias boy le, the figges in time would haue matured 
this boy le, and broken it, but when the Lord doth it 
upon a fuddaine, this is a miracle in the third degree. 
So for thefhadow togoebacke when the Sunnegoeth 
forward, this is naturall to it,but for the fliadow to goe 
backe upon a fuddaine, this was a miracle in the third 
degrec,but when the Sunne and the fhadow both went 
backe,this was a miracle in the fir ft degree.dr quoad mo- 
dtitn (jr quoad fubftantiam. 

What confirmation of his faith had this beene, if the 
Sunne had gone forward ten degrees, that had beene 
but the ordinary courfe of it ? 

If it had gone forward ten degrees in an inftant, that 
had beene a miracle • but when it went backe ten de- 
grees peice by peice, this was a. greater miracle $ there- 
fore he chofe rather that it fliould goe backe ten de- 

If the Sunne went backe onely, and not the fliadow, 
then it ihould haue beene knowne through the whole 
world, and fome of the Heathen would haue made 
mention of it in their writings 5 as Dioxyftu* Areopanta 
maketh mention of the Eclipfe of the Sunne in Charts 

^ The heathen in their writings might haue made men- 
tion of it which are not now ex:ant : In the Booke of 
Tafon there is menrio made of chc (landing of the Sunne 
and Moone in Iojhnds day cs, and that Bookc is peri- 



Of Ahaz Vial 

fhed now . {hall we fay then, that nothing is written in 
this Booke, becaufe this Booke is not extant ? 

Whether was this a greater miracle when the Sunne 
went backe in Hezekias dayes,or when the Sunne flood 
ftill in Iojhua's dayes t 

If ye will refpeft them to whom this miracle was 
wrought in lojhnds dayes, it was a greater miracle $ it 
was wrought for the confirmation of all Ifrael, and this 
was wrought but for the confirmation of Hezekias • 
Secondly, Ioflma's day was longer than Hezekias day ^ 
Hezekias day was but twentie two houres, and Iojhua's 
day was twentie and foure : Ecclu* 46. 4. Stetit Sol& 
una dies facia eft in duos, Did not the Sunne goe backe by 
his meanes ? And was not one day as long as two . 

This miracle was wrought at three of the clockein 
theafternoone, for the Moone was a quadrant of the 
Heaven diftant from the Sunne, and quarter Moone 5 
for Gibe a was Southweft from MegiAdo where they did 
fight, and there the Sunne flood, and Ajalon where the 
Moone flood was Southeaft. 
How flood the Sunne here at three afternoone South- 
weft from the Moone, feeing it is faid to ftand in the 
midft of Heaven. 

There is a twofold midft^the fii ft medium aquidiftan- 
ti*, and the fecond is interfofitionu $ the Sunne is in me- 
dio tquidiftanti *, when it is in the middle point,betwixt 
the Sunne-rifing and the Sunnefetring, this is in the 
midft 0$ the day $ but it is in medio inteypofitionis, when 
it is in any part of the Heaven betwixt the two ex- 
treames, it was now bur in medio tnt.rfofitionis. 

Agnine, this miracle was wrought twentie dayes af- 
ter the: Equinoxe ; foi Iojlma inftituted the Pafleover 
Cap. 5.theinunremhday ofNifan, which was at the 
Equin-xe, and rhat Moone had but fourtecne dayes to 
runne to the change, anc now the Moone was before 

N 3 the 




Whether this miracle 
or that in bjhudt dayes 
was greateft ? 



Medium < 


This miracle was 
Wiought twentie daye* 
after the Equinoxe. 


Of the hdkiall Lcft> o/Moses, L i b-i 

Iofitta' j day v?at 24, 


Beykj&diy was 12. 

The fpiritmllufcof 
thefc Diah r 

the Sunne * but when the miracle fell our, the Moone 
was behinde the Sunne, and it was quarter - Moone ; 
fo that the fourteene dayes of the old Moone, and the 
eight dayes of the other Moone,made up twenty dayes 
after the Equinoxe. 

Thirdly 3 foJhuSs day was twenty-foure houres, nine 
houres ahead ic paft, and three houresto the Sunne- 
fcttingjthen the Sunne flood a whole Equinodiall day, 
which all being joyned together ,makcth twenty-foure 
houres, then it is faid/i*/ft. 10.14. That therewasno day 
like to it before or after, which muft be underftood, that 
there was no day before or after like unto it for length. 
Hezekias day was but twenty- two houres in lengthy 
which is proved thus \ the Sunne had runne twelue de- 
grees already forward upon Ahaz Diall, which maketh 
fixe planetary houres j then it goeth backe againe tenne 
degrees, which maketh fiue planetary houres, and this 
made eleven houres. 

Might not the Sunne haue gone backe to the Sunne- 
rifing, and fo haue made fixe planetary houres * 

Not j becaufe the Sunne cafteth no fhadow upon the 
Diall of Ahaz an houre after it rifcth, and an houre be- 
fore it fet ; neither upon any other Diall, for then the 
fhadowes are fo long, that they (hew not the houre, 
it went backe then but to the houre after that itarofe, 
which was the fecond planetary houre, then it had fiue 
planetary houres to the mid ft of the day, which made 
up fixteene houres find fix houres to the Sunne-fctting, 
which maketh in all twentv-two houres. 

Now to make fome application and fpirituall ufe of 
thefc Dials. 

Chrift before his Incarnation was like to the Sunne 
is very low • fecondly, before Chrift came in the flefh, 
there were many Ceremonies, and a long fhadow, but 


Of the Icwes Day, 


fince Chnft came in the flefh, this is like the Sunne (hi- 
ning upon the Polar Diall, the fiiadow is fliort and the 
Sunne is neerer. 

Thirdly 5 our eftate in this life compared with the life 
to come, is like to the meridionall Diall 5 for the meri- 
dionall Diall fheweth not the twelfth home ; fo in this 
life. we fee not the fonne of righteoufneffe in his bright- 

Fourthly, our eftate in this life, is like the verticall 
Diall, which fheweth neither the rifing nor fetting of 
the Sunne j foin this life we know neither our com- 
ming into the world, nor the time when we are to goe 
out ofit. 

Fiftly, our eftate in the life to come is like the Hori- 
zontall Diall, for as the Sunne fhineth alwaiesupon the 
Horizontall Diall 5 fo fhall the Sunne of righteoufneffe 
(hine alwayes upon us in the life to come. 

Of their Day. 

G e n* i, 3. And the Evening and the Morning were 
the firft day. 

A Day in the Scripture, is either anaturall, artifi- 
cial], or a propheticall day. 
The naturall day confifteth of foure and twen- 
tie houres, comprehending day and night, Num. 8.17. 
In that day that I [mote every firft borne in the land ofE- 
gypt. But \sh\&jhat at midnight the Lord 
jwote the firft borne of Egypt • fo that by day here is meant 
the whole twentie foure houres. 



A day put for a 4. 


9 6 

Of the Judicial! LaDo of Moses. L i b. i. 

onnt MtriMv. 


Propheticall dayes, 
weckes, and yearcs. 

The artificial! day began at the Sunne-rifing, and en- 
ded at the Sunne-fctting,£*W. 16. 14. Why fit yee all 
the day from morning tiS night i And it had three Peri- 
ods in it, morning, mid-day, and evening -.and the mid- 
day is called Zeharaijm, and it is put in the duall num- 
ber, becaufe it containeth a part of the forenoone, and 
a part of the afternoone. 

Pfal. 6 5 . 8 . ThoH make ft the $ut goings of the morning, 
and the evening to rejoyce 5 the outgoings of the morne, 
is the rifing of the ftarres before the Sunne rife, as *«*- 
fofc, and the outgoings of the evening, thatis 3 when 
the Moone rifcth, and the ftarres with her, as Hefyeru* ; 
the Sunne is faid to go out as it were out of his chamber, 
when he arifeth out of the Sea, or the earth, Pfal. 19. 
And he is faid to goe in and to dip in the Sea, Mark. 4. 
when he fetteth. 

Ortut HeliacHs, is when the ftarres arife with the 
Sunne • Ortm Chronica, is the rifing of the ftarres with 
the Moone; OrtusCofmicw, is when the ftarres rife at 
certaine feafons in the yeare, as Orion-, Plejades, &c. 

A Propheticall day is taken for a yeare in the Scrip- 
tures ; as they had a propheticall day, fothey had pro- 
pheticall weckes, prophetical! moneths,and propheti- 
call yearcs. 

A weeke fignifieth a weeke of yeares, as Daniels fe- 
ventieweekes, Dan. p. 25. So the moneth fignifieth a 
moncth of yeares, according to the Greeke computati- 
on, counting thii tie dayes to a moneth;fo the y care fig- 
nifieth a yeare of yearcs, Iere. 28. 3. Adhuc duo ami ' an- 
norii^So thefc places in the Revelation, Forty two moneths 
an hundrtth and fixtie dayes three yeares and an halfe, fo 
time, times, andhalfe a time, are prophetically to be un« 
dei flood ; A propheticall day, is a yeare $the weeke fe- 
ven yeares, the moncth thirtie yeares, and the prophe- 
ticall yeare three hundreth and fixtie yeares, and this 


Of their Day. 


way they counted,to fignifie thelhoitnefle of the time. 
A (Jay is applyed in the Scripture firft to our eftate in 
grace, Heb.^. To day if ye will heart his voyce, harden not 
your hearts sand all the Companions in the Scriptures 
are taken from the forenoone, to fhew the growth 
of grace ; Firft, ?wo?of^, or the morning Starre, 
and the dawning eft he day y and the day-Jtarre arife in y oar 
hearts, 2 Pet. 1. 19. Secondly, to the Sunne- riling, 
Efay 8. 20. It is because there k no morning in them 3 and 
thirdly, totheSunncin the ftrengthof the day, Iudg. 

5- 3. 

Then the declination of grace is compared to the 
Sunne in the afternoone, Jere.6.4. ^4rife y let usgoe 
up at noone ; woe unto mfor the daygoeth away > for the Jha- 
dowes of the evening ate fir etched out, Micah 3 . And the 
Sunne Jet upon the Prophets. 

The forenoone is compared to the time of grace be- 
fore it come to the declining, therefore let us make 
great reckoning of this rime toredeemeitjP/i/.iog^. 
I my felfe will awake early :hut in the Originallti is more 
emphatically 'ffagnirajhahher] ExptrgefaciaJn attroram. 
As if D*x7'rffhouldfay,the morning never tooke me 
napping, but I wakened it ftill. 

Secondly, the day reprcfenteth the (hortneffe of our 
life tons, and it is compared to an artificial 1 day, pfal. 
90. 5. In the morning it Jlcurijheth , and grow eth tip, but in 
the evening it is cut downe and wit her eth : ir is like Jonas 
Gourd, which groweth up in one artificial! day, and 
decayeth aqaine 5 and the houres of the day whercunto 
our life is compared, are like planetary houres, long in 
the Summer, and fhort in rhe Winter : Compare our 
dayes with the dayes of our fathers, they are but few 
and evill, in refpe£t of their dayes, therefore our dayes 
are called dies palmares. 

The Lord made the day for man to travaile, and the 

O njght 

A day applied to thee- 
irate of grace. 

Declination of grace 
compared to the de. 
dining of the Sunne, 

nrw r-tvyn 

The day reprefcmeth 
rhe fhortneifc of our 


The day wa« made for 
maja to travail* in it* 

9 8 

Of the Judicial! L» of M o s e s» Lib-i. 



night for him to reft in, therefore they are monftcrs in 
nature, that invert this order,who flccpe in the day and 
wake in the night, P/al.i 04.23. M an goeth forth unto his 
worke, and to his labour, untillthe evening. And Verf.20. 
Thou makejt darkneffc, And it is night therein all the beajls 
of the Ferrefi dot creepe forth : Thofe who turne day into 
night, follow the beafts 5 and not man 5 fuch a monfter 
was Heliogabalus^ who would rife at nighty and then 
caufe morning falutations to be given unto him: the 
Hiftory faith, that the world feeined to goe backward 
in this monfters dayesrthis fort of people Seneca calleth 
them our Antipodes, for when we rife they goe to bed 
& contra, 

Bolt> they reckoned the dayes of the Weeke. 

THe Ierves reckened their dayes thus ; Prima Sabbath, 
fecundafabbath, the firft day of the weeke, the fe- 
cond day of the weeke, &c. Secondly, the Latine 
Church reckoned from the Pafleovcr, Prima feria, fe- 
ennda feria, &c. Thirdly, they borrowed afterward a- 
nother fort of reckoning from the Heathen.who recko- 
ned their dayes by the Planets, the Sunne, the Moonc^, 
Cfrlercurie, Mars, &c. 

What is the reafon that they reckoned not the dayes 
of the weeke according to the order of the Planets, for 
the Planets ftand after this order, Saturne ftands in the 
higheft place, then Jupiter, next Mars> and fo in order 
Sol, Mercuric ,Venut, and then Luna. Iupiter followcth 
not 5Wtfr#nn the dayes of the wceke,butS0/; fo Mcr* 
curie followeth not Sol but Luna. 

The order of the dayes of the weeke is Mathemati- 
call • for the feven Planets being fet downc in a circle 
according to their ownenaturall order,by an equall di- 
ftance, they make feven triangles, reaching from their 


Horn they reckoned the dayes of the ffieekc-*. 


bales to the Hemifphere,whofe bafes arife from the fe- 
verall comers drawne in the circle, in whofe circumfe- 
rence, the feven Planets are fct downe according to 
their owne order, making up one equall triangle in e- 
very one of their two fides, as, o Sol, 5 Ltma, $ Mars ^ 
o sol is in the right fide of the triangle, » Luna in the 
top, and $ Mars m the left fide of the triangle; and fo 
from t Mars to ¥ lapiter by 2 Mercuric j and from ¥ /*- 
piterto n Satnrne by 2 Venus % and from ■% Satnrne to 
D Luna by O sol, and from the d Moone to j <JMer curies 
by S Mar S-, and from j Mer curie to ? rww by ¥ Iupi- 
ter, as yee may fee in the figure following. 

A Demonjlration to fbeto hip the dayes are 
reckoned according to the feven Planets, 

O 2 




many dayes eyery 
moncth had. 

R •a/ons proving bow 
maay monttha are in 

— — — | 

Of the Judiciall hfo eflA oses, Li bi. . 

Whether may thefe names of the weeke dayes which 
are impofed by the Heathen, be ufed in the Chriftian 
Church or not? 

The Apoftles themfelues ufed fuch names for di- 
ftindion, as Areopagus ^ Marsftreete, Act. 1 7. So, we fai- 
led in a Shippe rvhofc Badge was C after and Pollux. Acl,i% . 
and fuch like. 


Of their moncth. 
E x o d. 12. 2. This frail be the beginning of months 


BEforethe people of God came out of Egypt, the 
monethsvvere reckoned according tothecourfe 
of the Sunne,following the cuftome of the Egyp- 
tians and Chaldeans, and theirmoneths were full thirtie 
dayes 3 as may be gathered out of the eight of Genefis, 
the floud began to waxe the feventh day of the fecond 
moneth/4/r,anfvveringtooiirc^^; and it began to 
decreafe in the feventh day of the feventh moneth Ti- 
Jhri: from the feventh day of the fecond moneth, to the 
feventh d.iy of the feventh, are one hundred and fiftic 
dayes, which being divided by thirtie, giveth to every 
moneth thiniedayes. After they came out of <^£gypt 
their moncths were full thirtie dayes, Numb. 11. 19* 
Teefoallnot eate one day .neither fine dayes, neither tenner 
dayes but even a whole moneth. Hence we may gather 
that their moncth was full thirtie dayes • becaufe they 
reckoned by fiue, ten, twentie, thirtie. So there were 
tweluemonethsintheyeare, every moneth confining 


Of their moneths* 


of thirtie dayes : i King. 4.7. And Salomon had twelue 
officers over all ifrael, which provided viBuals for th^j 
King and 'his hoitfrold. Each man in his moneth through 
the yearc made provifion : now if there had beene more 
then twelue moneths in the yeare, ( as afterward the 
lerves made their intercalar yearc Feadar ) then one 
fhould hauehad two moneths. So 1 Chron. 27. 1. and 
12. 15. ihe chief e Officers ferved the King by courfes, 
which came in and out moneth by moneth throughout aU the 
moneths in the year e : here we may fee that there were 
twelue moneths in the yeare, & every moneth had thir- 
ty dayes 3 which made up in the yere three hundred and 
fixtie dayes. 

But becaufe there were fiue full dayes lacking in the 
moneths to fill up the courfe of the Sunne, which is 
three hundred fixtie and fiue dayes, the Egyptians put 
to the fiue dayes called i7ra.y6ixtm to the laft moneth Ti- 
ftri r and they illuftrate the matter by this apologue, 
they fay ,that Mercnrie and the Moone at a time did play 
at the dice for the fiue oddedayes,and that CMercurie 
did winne them from the Moone, and Mercuric folio- 
wed the courfe of the Sunne, And in refpe<3 the Sunne 
every yeare runneth three hundred fixcie fiue dayes and 
fixe odde houres, which fixe odde houres every fourth 
yeare maketh a day, they added this day to the fourth 
yeare, which yeare by the Egyptians was called wwh 
!»**«]&$, as ye would fay the dog turningabouc to him- 
felfe, as when he biteth his owne taile : and the Latinos 
called it annus from annulm, becaufe it turned about to 
the fame point againe. So loh. 18.13. Imulos is a yeare, 
foLHk.3.2. This odde day which* was added every 
fourth-yeare was called diesdefultorius, becaufe it wan- 
dered to and fro through the whole yeare, for 
the fpace of one hundred and twentie yeares. This 
is called faculum, Gen. 2 6. and therefore they inter- la- 

O 3 ced 

The twelue moneths 
come fhortof the cour fe 
of the Sunne fiue dayes. 

The fiue odde dayes il- 
luiirated by an apo- 
logue of Mercuric *nd 
the Moone, 

How the leape yeare or 
tificxtile is made up. 

This defuttorie or bif« 
textile day at the firfl 
d'd run thorow the 
twelve Moneths. 


Of the Judicial! Ln> of Moses. L i b. i 

Whit makes an embo- ; 
limje yeare. 

conaraech alwaycs 
backe in the monecbs. 

The Sunne tollowcth 
the fit it mover* 


The fe fiueintercalar 
dayes had divers names 
among the Epptumu 

A threefold computati- 
on of the mouethsof 
the Moone. 

ced a whole moncth for this defultorius dies, which in 
the fpace of one hundred and twentic years maketh up 
a raoneth of thirty dayes : and becaufe that day which 
afterward was inter-called in the fourth yeare lacked 
fomefcruples of a whole day, therefore in thefpace of 
one hundred thirty and fixe yeares the Sunnc turned 
backe a day in every moncth, when it commeth to the 
Eqainoxe or Seljlice. The Sunne was in the Eqninoxe^j 
at Chrifts death, in the twentie fifth of March, now it is 
come to the tenth of March, and if the world fhould 
continue long, it fhould come to the tenth oilanuarj 
and fo backward. I his fheweth that the Sunne kecpeth 
the revolution ofthefirft mover, who comes alwayes 
neerer to the North Pole, as the ^Aiironmers haue 

Thefc fiue ixtyfatw dies, the laft ofthem Nehemias 
calleth Nephthar, from the word fatar, pimficare, for 
writing to the Ierves which were in Egypt,! Mace. 1.36. 
he fayes, that the 7 em fie rvaspnrified upon the laft of thefc 
b*Aut*i ^called naphthar:iox tht Egyptian moncths 
had alvyayesthirtie dayes, which make up in the yeare 
three hundred and fixtie dayes, and fiue odde dayes 
which added to the end of the yeare were called fcri>* 
W, and by Egyptians and ^Arabians, Nafi, the firft 
ofthem was called ofiris, and the fift naphthar. 

The moncth of the Moone hath twenty nine dayes 
andtwelue houres, therefore amongft the Iewcs the 
moneths were either twenty nine, or full thirty. 

The moneths of the Moone are confidered three 
manner of waves. Firft, as the Moone goeth from one 
point of the Zodiacke and returneth backe to the fame 
againe; and this is called periodus, vel enrfns lunaris, 
which fpaccoftime is more then twenty feven dayes, 
andleffe then twenty eight. The fecond is the retur- 
ning of the Moone to the fame place where fhe went 


Of their moneths. 

backelaft from the Sunne, and this is called w&Sos <re- 
ting: this confifteth of twenty nine dayes and twelue 
whole houres. The third is the fecond day from the 
conjun&ion, and it is called <p*yy*fiov or djroxp^te- azhhxw, 
the apparition of the new Moone 5 this is in the fecond 
day afterthe conjundion. 

AH the time before the captivitie the moneths had 
no proper names, Ezek. 1. 1. Now itcametopaffeinthe 
thirtieth yeare jn the fourth ^hat is,in the fourth moncth. 
Sothz Romanes gaueiht names to the moneths from 
their number, as September, ottober, &c. Therefore 
thefe three names fpoken of, 1 King % 6.^. ^S.ziph for 
the fecond moncth, and Bui for the eight, and fo etha- 
nim • Thefc fir ft names Ziph and Bu\ Scaliger holdeth 
them to be Sydonian names, or Tyrian : but we may fay 
rather that they were appellatiue names all this time; 
\tpb,fignificat am.emtatem. Ban. 2. 31. fo the moneth 
ethanim, menfis antiquortm, a chaldie word, becaufc 
they reckoned the creation of the world from that 

Alexander the great changed thefe Chaldie names 
which they had learned in the Captivitie, into Macedo- 
nian names, as Adar he called it Xanthius^ and tijhri he 
called it <JWxop**, as yee would fay Inpiters boy, 1 
Uttacch.9. 50. 

It was after the captivitie before they learned to in- 
tcr-call their moneth, and then they began to inter-call 
them, that they might make both the Sunne and the 
Moone come both to one period every fecond or third 
yeare. And that they might know the time of the 
change of the Moone, for the keeping of their feads the 
better .-and for every fecond or third yeare they dou- 
bled the moncth adar, and called it veadar, and this 
yeare was called the embolimie yeare. And becaufe the 
Sunneand the Moone met notin one period the fecond 



Noproper names of 
the moneths before the 

The names of the 
moneths before the 
captivitie were appeJla* 

Thereafon of the 
moneths intercalation 
after the captivitie. 


■■ ■■■ " ■■! — — — — — — — — — b^—— t— ywi i 1 l ■ ii ' i mi i « 

Of the Iudiciall LcCto ofM oses. L i b-i 

The co arfe of the Sun 
and Moone agree after 
nineceene y cares are 
compleat, and called 
the goldon number. 

or third yeare,thcrefore they made up the golden num. 
ber confiding of nineteenc ycares, wherein the Sunne 
and the Moone met both in one period together. The 
rule for this embolimie amongtt the Hebrerves was this; 
ter ter bis bis ter ter ter, idek, menfis intcrcdandus'eH, 
anno tertio>fexte, oBwo^ undecimo, decimo quarto, decimo 
feptimo, decimo nono s tt annus decimw nonus erat intend- 
Undusy confiding of feven moneths. 

Before the captivitie they had no other inter- calling 
or reducing the Moone to the Sunne, but onely dies 
tjret^eyoi Egyptiomm: and the Tnrkes at this day ob- 
ferving onely the lunarie ycarc, and never reducing the 
Moone to the Sunne, therefore the moncth Rammadon 
falleth fometimes in Summer, and fometiraes inwiu- 

When they inter-called their moneths, they called 
the moncth which they inter-caIIed,?W*r • and this 
Veader was their twelfth moncth, and Adar was their 
thirteenth moncth ; this Vendor was but eftecmed as 
momentum temporis among the lewes, and in their civill 
computations it had no ufe, neither judged they any 
caufe in this moneth, and the Ierves fct downe this cafe. 
Ruben and Simeon were two twins -, Ruben the eldeft 
was borne in the laft day of the intercalar moneth Ve- 
adjr, and Simeon his brother was borne in the firft day 
of the ordinary moncth adar,{o that Simeon was but a 
day younger then Ruben. And the cafe was handled a- 
mongft the Iudgcs which of them fliould enter into the 
inheritance firft, and they ordained that Simeon fhould 
enter a moneth before his brother Ruben, becaufe Ru- 
ben was in that mone;h which was not reckoned 
amongft the moneths, and therefore they counted him 
a moneth younger then his brother Simeon. 

This reckoning they kcpr,that they might reduce the 
courfeofthe Moone to the Sunne, for the Sunne ex- 


The Sunne exceedcth 
the Moones courfe 

Of their monetbs. 


ceedethi he Moone eleven day cs$ and alfothemoncth 
exceedeth the Moone in the whole yeare fixe dayes, 
( when the moneths are full thirtie dayes. ) And third- 
ly the Sunne exceedeth the twelue inoneths, fiue dayes 
and fixe houres, which fixe houres every fourth yeare 
makcthupaday,and this yeare we call leapc yeare: 
thefe eleven odde dayes are cad not away ,they are infi- 
titij dies, or ingrafted daies,as a graft is grafted in a tree, 
and they arc called the Epa<3, becaufe they are caft v\ 
to the end of the ycar,for to reduce the Moones courfe 
to the courfe of the Sunne j neither arc they left as dies 
defultorij, to runne at randome through all the moneths 
of the yeare. 

This time of the Epa& with them is counted as no 
time, and they illuffrate the matter thus. A man had 
thirty fonnes and thirty daughters, and three which 
were neither his fonnes nor his daughters, but abor- 
tives, boine out of cime 5 thefe thirty fonnes and thirty 
daughters were the dayes & the nights of the monerhs, 
and the three odde dayes after the third embolimie were 
refervedas infititij dies, unxill the next embolimie, and 
were no part of the moneths of the yeare, untill the fe- 
venth embolime^. 

Thefpirituallufc which the Scripture makcth of 
the Moone is, firft to fhew us the inftabilitieof the 
world, therefore Revel. 12.1 . the Church is the woman 
cloathed with the Sunne , having the moone under her feet ; 
tofignifiethatthe Church fliall tread under foote the 
changeable world. 

Secondly, as the Moone changeth, fo doth the life 
of man, lob 14. while my change come : fo Prov. 3 1. 8. 
aperi ostuum in caufrfilicrum mutationis, that is for htm 
thatisgoingtobeputtodeath; and as we pray when 
the Moone changeth. Lord fend us a good change, 
fo fhould we pray efpecially when wc are ready to 

P die, 

The Sunne exceedeth 

the Moones courfe 

eleven dayes. 

The moneth exceedeth 

the Moones courfe fixe 


The Sunne exceedeth 

the tfvelae moneths 

fine dayes and fixe 



leapc yeare. 

The embol im ie epa& 
counted at no time. 



pii^r **»•*«*' 

D>3n« Unfit.*** 

<fpn tbdidikc PunitU 

Their Ecclefiafticall 
reckoning 6 cgan in 

Of the Iudiciall Lcfo oflA 

OSES. Libi. I 
s a happie change. I 

die, that the Lord would giue us a happie chang 

Of their Yeare, 

iChr Ot'24. iy And it came to pa/feat the end of the 
yeare, ( or in the revolution of the yeare) that the 
Hojl ofAttyrla came up. 

THe Icwcshada twofold beginning of the recko- 
ning of their yeare 5 the firft was from Tijhri, 
the fecond was from Nifan. 
They began their firft reckoning from Tijhri, in the 
moneth Elul their yeare cnded,and in this moneth their 
new yeare began ; this was called [ Teknphah ] revolutio 
ami. 1 King. 20. 26. it was in this moneth that the 
Kings went forth to battaile, 2 Sam. 1 1. 1 . And it came 
topajfe when the yeare was expired at the time when Kings 
went out ubattaile. They went out to battaile at this 
time of the yearc,becaufe then the heat of the yeare was 
declining; and the Chaldees called this moneth, Menfis 
Ethanim,ideji 9 veterum, iKing t §.2. In this moneth 
they began to reckon before they came out of Egypt, 
becaufethe Iewes held that the world was created in this 
moneth •, this moneth is called \Hhoreph~]pueritia for as 
Tijhri is the br ginning of the yeare, Gen. 8.22. fo the 
beginning of our age is our childhood,/^ 29c 4, 

Their Ecclefiafticall reckoning began in Nifan, Ex- 
od.12.1 chrcn. 12. 1 5. Thcfe are they who went over ler- 
dan in thefrji moneth, when lor dan lud overflowed 'all 'tie 
hankes: this was in the moneth Nt fan, for then the fnow 
mekethupon themountaincsof Libanas, and the w* 


■ I ■ ■ . »« ■ ■ HHMU 

Of their Yeare. 


ters overflow the banks of lor Jan. lob. 4, 3 y. Say ye not 
there areyetfouremonetbs and then commeth the barveft ? 
that is, the Pafiba and the Pentecofl 5 the firft was the be- 
ginning of the harveft^ and the laft was the end of the 
harveft ; the beginning of the harveft fell in the firft 
moneth of the yeare in Nifan * to on the fourteenth 
day was thcPafcha,&c on the fifteenth day they brought 
in handfuls of new Corne » and Zacb.j. 1 . The word of 
the Lord came unto Zachariah in the fourth day of the ninth 
moneth, even in Cbifleu, that is, in th j ninth from Nifan. 
So. the feaft of the Tabernacles was kept in the feventh 
moneth Tifhri, which is the feventh from Nifan. 

From Nifan they reckoned their feafts,the reigne of 
their Kings, their contra<Ss, bonds, and Obligations, 

From .£/»/ anfwering to owiAuguft 5 they reckoned 
the age of their young heafts which they were to offer 
to the Lord,none of their beafts were offered before E- 

Thirdly, from Tifhri anfwering to onr September, 
they reckoned the feventh yeare of the refting of their 
land, and their Iubilees ; and from this time they rec- 
koned how long their trees were circumcifed or uncir- 

Fourthly,from Shtbat anfwering to our lanttary ,thcy 
reckoned all their trees which payed fruit, they payed 
tithe onely of thefe trees which began to flourifh at that 

The conclufion of this is ; As the Lord changed the 
reckoning of the Iew'es from Tifhri to A T /p# 5 becaufe the 
Iewes then were delivered out of Egjft > fo the Lord 
hath changed our reckoning now from the old Sab- 
bath of the/Wjto the new reckoning of our Sabbath, 
becaufethis day our delivery and redemption was fini- 
(hed '> 2 Cor. 5. 17. Old things are faffed away, behold all 
things are become new. 


What they reckoned 
from every moneth. 

VidtBuxfr. Sjxag. 

(foncltifion m 



Of the hdictall Law of Mo 

s e s- Lib. i. 

ttf. %\ *'fi< 


Of their numbring, and manner of counting. 

P r 0.3,6. tVifedomecomrnetbmb length ofdqa in 
her right band. 

THey numbered of old three manner of wayes-, 
firft, by their fingers •, fecondly , by letters j and 
thirdly, by Ciphers. 
Firft, by their fingers, for as their firft meafure was 
their hand. Bfay^o. 12. Who hath meafured the waters 
with the hollow of his hand, and wet ottt the heavens with 
his (pan i So their firft numbering was by their fingers ; 
and Salomon alludeth to this forme, Prr. 3. 6. wifedome 
cometh with length ofdayes in her right band. The Greeks 
called this &7ro*iy.7r£luv> becaufe they numbered upon 
their fiue fingers ; fo Ovidius, 

Sen quia tot digitis per quos mmerare Solcmus. 

So Invenat writing of Nestor ^ 

. Sua dextra comfutat annos. 

They numbered upon their ten fingers, becaufe no 
fimple number can go beyond nine,and the tenth num- 
ber is the complement of all fimple numbers. 

They numbered, firft with their right hand upon 
rhe left, becaufe the right was the moft fit hand for ac 
tion, for the fpirits lie in the right fide of the heart, and 
fo make the right hand more fit to doe any thing ; and 
the bloudlicth more to the left fide, and therefore the 
left hand is not fo fit for aftion. Salomon faith, th it the 
wife mans heart is at his right hand, Ecclef. 1 o. 2 . the fpi- 

Of their Numbering and Counting. 


rits enableth his hand more to doe ; and the fooles is at 
his left hand,becaufe there are not fo many fpirirs in the 
left fide of the heart to quicken the hands but when the 
fpirits encline equally to both the fides, then he is 
\ltter jad"] ambidexter, that could ufe the left hand as 
well as the right ; fuch were the men of Benjamin and 
Ehud^ it fhould not be tranflated left handed^lndg^.x 5 . 
but he who ufed both the hands. 

They numbered upon the left hand from one to nine, 
tie nine, and at an hundreth they began to turnetothe 
right handitherefore lanm was fct up at Rome, with the 
number ofthedayes in the yeare upon his hands, ha- 
ving the great number upon his right hand, and the 
fmall number upon his left. 

The way how they numbered upon the left hand 
was this > when they counted one, they laid the point 
of their little finger in themidft of their palme^when 
they counted 2,thcy laid the ring finger upon the palme 
of their hand,vvhen they counted 3, they laid their mid- 
dle finger upon the palme of their hand ; when they 
counted 4, they lifted up their little finger from the 
palme of their hand, and they left other two fingers lie 
ftill upon the palme of their hand 5 when they counted 
5,they lifted up the ring-finger from the palme of their 
hand ; and when 6, they lifted up the middle finger • 
when 7, they laid the point of their little finger about 
the middle of their hand 5 and when 8, the ring-finger 
about the middle of their hand* when <?, the middle 
fingerabout the middle of their hands when 10, they 
laid the naile of their forefinger at the middle of the 
thumbc •, when 20, they laid the naile of the forefinger 
betwixt th-j^yn t«r< >fthcthumbej when 30. they laid 
the naile oi the forefinger and the naile of the thumbe 
togerher; when 40, rhty laic! the thumbe upon the 
foiefinger crofic-wayes j when 50, they inclined the 

P 3 thumbe 


Plimuu 16.44} 


The manner of their 
counting from 10, to 
1 00. 

AH numbers under an 
hundred were counted 
upon the left band. 


Of the hdkiall Lib oflA oses. Li b-i 

All numbers from an 
hundred to ft thouland 
upon the right hand. 

All numbers from iooo 
to 1000004 they num- 
bered with their left 

thumbe to the palme of the hand; when 60, they laid 
the top of the forefinger to the thumbe* when 70. they 
laid thenaile of the thumbe to the top of the forefinger- 
when £o,they laid the naile of the thumbe betwixt the 
forefinger and middle finger 5 when go. they laid the 
naile of the forefinger at the roore of the thumbe. huh. 
if-4 The P.n able leemcth toalludc to this formcof 
counting^ left ninetie and nine and fought that one which 
was left. 

Then they tranfferred the numbers from their left 
hand to the right hand, and they numbered hundrcths 
upon the right hand, as they number fimple numbers 
upon the left hand. 

When they came to reckon 1 000, they laid the palme 
of their left hand upon their breaft, with their fingers 
fpread j when 2000, they laid the backc of their left 
hand upon their breaft with their fingers fpread j when 
they numbered jooco,they laid the palme of their left 
hand upon their breaft with their fingers upward ; when 

they numbered 4oooo,thcy laid the backe of their left 
hand upon their breaft, and their fingers downward - 
when 50000, they laid the palme of their left hand' 
upon their navell, with their fingers upward j when 
600c o, they laid the backe of their hand upo'n their 
navell, with their fingers downward 5 when 70000 
they laid the palme of their left hand upon their left 
thigh, with their fingers crofTewayes ,• when 80000 
they laid the backc of their left hand upon their left 
thigh, with their fingers upward ; when <?oooo, they 
laid the palme of their left hand upon their left thi^h 
with their fingers downward, fo thaethc hand was laid 
twice up and twice downe, backward and forward up 
on their breaft, navell, and thigh, therefore Plants 
lai:h,Ecceafrtcm avertitnixusUva, infemore habetma 
nnm.dextradtgttkrationem comput at feriem femur, that 


Of their Numbering and Q)tfntwg 


is,he turneth his left hand from his left thigh,& is come 
with his right to finite upon his right thigh, tofignifie 
an exceeding great number. 

When they came to iooooo, they counted with 
their right hand upon their belly, navell, and thigh, as 
they did before untill they came to iooooooo. 

TheHebrewes,Greekes, andLatines, counted like - 
wifc by the letters of their Alphabetjthe Hebrewes and 
Greekes numbered by alhhe letters of the Alphabet 
but the Latincs had onely fixe by which they counted, 
CM.D.C.X.F.I. Af.fonooo. D. for 500. C. for 
100. X. for 10. and/, fori. 

Afterwards they numbered by Ciphers 3 which were 
but lately found out : The Turkes learned it from the 
Arabians ^ we from the Turkes ; and it commeth from 
the Hebrew word [Sapbar] numerare^ in the K^irabicke, 
Sipbra eHprivatio, that is, a figure in the number which 
fignifieth nothing by it felfc. 

The Ancients did not onely number with their fin- 
gers, but alfo fpeake with them; unto which Salomon 
alludeth, Pro. 6.13. The wicked man hefpeaketb with his 
fingers ^ therefore N&vius faith, Alij dot annulum, alium 
invocat^cumq^alio cantat, alijs deniq\ dat digit e literas^ 
Hegiues a ring to one, he calls upon another, he fags with a- 
nother, and to others hegiues Utters by bis fingers, that is, 
he mixcrh his fpeeches with others by poynting out 
Letters with his fingers. Beda in his Booke deindigita- 
tione,kt$ downe the manner how they fpake with their 
fingers^ after he hath ftt downe the manner how they 
counted with them,for he fohh y De ipfo cemputoqtudam 
manualis loquelafiguraripotejl, qua Uteris quis figillatim 
express, verba quACifde Uteris cont meant ur.aheri qui banc 
quoq\ noverit induflriam tametfi long} pofito legenda & in- 
teSigendacontradat ? that is, out of the fame numbering 
there may bedrawneout a cert aim ^taking by the bands, 


After 2 00000 they 
counted the fame way 
with their right hand* 

M. Mille. 
D. Dmidium milU 4 
of two rr. 
^.Becaufe it, ftandeth in 
the ftic place amqngft 
the Vowel*. 



Leqtii digitk quid. 

BedshhUo Astndigtt^ 




Staliger inElmh: 

— ~ ' ' ' » ■ i ■■ i ~ ii ii iii ■ ■ i . i i ' i > 

Of the Judicial! LaV> of Moses. L i b. i. 

which a man may dclivet to another who (lands a farre off, 
who hath the [awe sk*H hoth to re ad and under (land,, and this 
is by Letters exprc [fed fever ally, andthe whole words art 
contained in the fe Letters. So that the fame way a man 
counts wirh his fingers, that feme way doth he fbc?ake 
with his finger?, for the firft number upon the hand, 
poyntethoutthe firft Letter, the fecond number the 
fecond Letter, and fo to the end of the Alphabet, and 
the man that had the beft dexreritie did joyne the Let- 
ters together^ and made up a word or phrafe, which 
onely he am! the fpeaker underftood. 

They reckoned their numbers upon their fingers: 
when we lookcupon our fingers, we Ihould learneto 
number our dayes ; Wifedome biddeth us binde her pre- 
cepts to our fingers, Prov.j. 3. Alluding to their Phy- 
la&eries which they had upon their Armes •, fo fliould 
we put thofe numbers upon our hands, and continual- 
ly make ufe of them for the fhortneffe of our life. 


Of their civill Contra&s, and manner of 
writing them. 

I e r e. 32- 7. Buy thee my field that is in Anathoth, 
for the right of redemption is thine to buy it, <<rc. 

IN this contraband bargaine betweene Ieremie and 
his Vnclcs fonne Hanameel, confider firft the man- 
ner how the contra^ was written 5 and fecondly, 
how this teftimony is cited by Matthew, Cap. 27. j. 

Firft, for the manner of writing the contrail, he who 
was to buy the ground wrote two Inftruments, the one 


Of their cWill Qmtratts. 



he fealcd with his ovvnc Signet, thu other he (hewed 
unclofed to the witnc(Tes,that they might fubferibeand 
beare witnefle of that which was written : thisthe wit- 
nefles did fubferibe upon the backe of the inclofed in- 
ftrument, and thefc two Inftruments were almoft alike 
in all things, faue onely that in the fealed Inftrument 
fomething was concealed from the witnefles 3 the things 
concealed were thefe, the price of the Land, and the 
time of the redemption,thefe they concealed, (for none 
knew thefe but the buyer and the feller) in cafe that the 
Godot the next of the kindred knowing the time of the 
redemption, and the price, and the Morgager not being 
able to redeeme it at the day,it was lawfull for the next 
of the kindred to haue redeemed it 5 thefe two being 
concealed,there was place ftill for the poorc man to re- 
deeme his Land after the day, therefore they fet downe 
in the inclofed Inftrument, onely the bare difpofition 
without the price or time of redemption. So amongft 
the Romanes, when they fealed their latter will, they 
concealed the name of the heire, left any wrong ihould 
be done unto him. 

It may be asked how thefe words are cited by cJ*/4- 
thew^chap. 27. p. Then was fulfilled that which was fpo~ 
kenby leremie the Prophet (dying, and they tooke the thirtie 
peices of fiver the price of him that was valued, which they 
of the children oflfrael did value, andgaue them for a pot - 
ters field, as the Lord appointed me * he alledgeth leremie, 
but the words are fpoken by Zecharie, chap. 1 1. 

This teftimonie in Mathew ismadc up of the faying 
of leremie and Zecharie, and yet leremie is onely cited 
by Mathew ; for it is the manner of the new Teftament 
to make u p one teftimonie of two cited out of the old 
Teftament, alchough written in divers places in the 
oldTeftament. Example. P^r^cfr i.20.makethup 
but one teftimonie of divers places colle&ed out of the 

Q_ Pfalme 

Two Indrumcws writ- 
ten at thu* buying of 
Land , one doled and 
another not dofed. 

What things fverecda^ 
ccaled from the v?it« 
ndfts in the dofed 

Ce ;W 2t«/«£J»tfty. 


The New Teflament 
cteth two places out 
of thee id to make up 
one tciiimo^ie. 



Of the hdkiall L<to o/Moses, Libi 

I ThcNewTeftaraent 
I in citing of two Pro- 
! phcts,expreflchimwhn 
j haththechkfcpartof 
the teftimonic. 

Why M'tthrw rather 
citet krtmte than Za* 

Pfalmctfp. 17. an* 109. 8. fo 1 Ptf. 2, 7. this teftimo- 
ny is made up of diverfc tcftimonics out of the Pfalme 
118.22.andfiA78.14. SoChrift,il/*/A.2i.5.maketh 
up one tcRimony out of Efay 62. 11. and Zacb. 11. u. 
So Mat. 2 1 . 14. made up of E fay 5 6. 7. and Iere.j. 11. 

Sccondly,this is the manner of the New Teftamcnt, 
when testimonies arc cited out of two, they leaue out 
the one and expreffe onely the other, and they cite the 
whole teftimony as written by onc:example, Af 4f . 21.5. 
there is a teftimony cited out of two Prophets,yer they 
are cited but as one teftimony, it is cited out of two. 
Prophets, Efay 62. 1 1. and Zach. p.p. Yet the Evange- 
lift faith, that it might ht fulfilled which wasfpeken by the 
Prophet ; the firft words are Efayes, the latter are Zacha- 
riesy and yet they are cited as if they were the words of 
Zachary. So CM ark. 1.2. As it is written in the Prophets ; 
this teftimony is written both in Efay and Malachy, Be. 
holdlfendmy Meffcnger before thy face, &c.yct Af*f«|.J. 
Efay is onely cited and not Malachy. 

Nowlctusconfiderherewhy the Evangelift citeth 
here leremie rather than Zacharie, the Evangelift wonld 
giue a reafo here, not fo much why Chrift was bought 
by the Scribes and Pharifics, as of the feild which was 
bought for fuch a price ; Zalhary fpeaketh nothing of 
the field that was bought, wherefore it had not bcenc 
pertinent for the Evangelift to hauc brought in the te- 
ftimony of Zachary here. leremie in his thirtieth fecond 
Chapter tellcth when the Captivitic was now approa- 
ching, he is commanded to buy fuch a fidd 3 and in buy- 
ing (uch a field there was fomc fecret myftery*fecond- 
ly^there was fomc analogie,for this feild bought by Ie> 
remy was a type of the Potters field, whereof Matthew 
fpeaketh, and the analogic confifted efpecially in this, 
the field which Mathew maketh mentio of, was bought 
to be a buriall for ftrangers, and this was typed in the 


Of their chill (ontraBs. 


field which was bought by Jeremy 3 for leremy was com- 
manded to buy this field at that time when he was ta* 
ken prifoner, and when there was little or no hope for 
him to come out of prifon,and when the City was be- 
fieged by the Chaldeans ; the buyer might thinke now 
that he had but fmall reafon to buy that land, vvhich 
was prefently to be taken by the Chaldeans 5 Uremics 
might haue faid unto the Lord, the Citie is to be deli- 
vered into the hands of the Chaldeans, and thou bidfl: 
me buy the field for fo much money 5 & the Lord faith, 
I will deliver this Citie into the hand of the Chaldeans 5 
hence it may feeme that this field was bought rather 
forftrangers than for the buyer himfelfe, or any that 
belonged unto him • therefore Lament. 5. 2. Uremic 
faith, *w inheritance is turned to fir angers, our houfes to 

But how could Anathoth be turned into a buriall 
place * 

It isanfwered, the feild which was in Anathoth was 
were affigned unto the Levites, they had no fcilds 
which were arable about them, to beare'Corne, but 
fome ground for the feeding of their Cattle ; and it is 
moft probable that they had fome Gardens wherein 
they buried their dead 5 as we reade oflofeph of Arima- 
thea, who had a Garden neare the Citie in which Chrift 
was buried : Secondly, this feild by CMatthav is called 
the Potters feild,& here we may fee fome rcfemblance 
betwixt this feild and the feild fpoken of by Ierewe - 5 
for after the writs were perfe&cd, Ieremie faid to his 
Scribe Baruch, take tbcfc writs and putthem in an ear- 
then pot,that they may continue there for many dayes, 
verf. i4.Theremuftbefomething typed by this, that 
he biddeth take thefe writs and put them in an earthen 
pot, for men ufe to put their writs in Chefts and boxes 

Q^2 and 


What rime Uremth 
bought this field. 



Of the Iudickll Law o/Moses. L i b.i. 


The privileges of the 
netreft kiadnaa, 

and fafeft places j and as this buying of the field was fet 
downe as an argument to ftrengthen the l\rtel'tte$ y that 
they fhould rcrurne out of the Captivitie, and poifeffe 
their own lands; fo it was a type of that which Matthew 
fpeaketh - ; & as this fcild which leremie bought was tur- 
ned into the ufc of ftrangers,fo was the field which ii/4- 
tbew fpeaketh of made a buriall for ftrangersj and as the 
writs were hid in the earthen pot in Ieremies time, fo 
was this feild which" Matthew fpeaketh of, a Potters 
fcild. In Zaebary there is no mention made of the buy- 
ing of the feild with the thirtie peices of filver^but Mat- 
thew fpeaketh of buying of the feild, and fo doth lere- 
mie, therefore the Evangelift pertinently citeth leremie 
and not Zacharic^?. 

From the citing of this teflimony we may draw this 
Conclufion, there are many things written in the old 
Teftament, which at the firft fight might feeme to look 
no wayes to the new • but if we looke ncerer and neerer 
unto them, we (hall fee how they agree together, there- 
fore we fiiould fearch the Scriptures,which bearc tefli- 
mony to Chrift,/^. 5.3P. 

What things the Qoel was bound to doe to his 
kinfman, and what things Were done to 
him by his brethren. 

P R o v 23 i o.^mouerwt the oUland-marke,ancl en- 
ter not within the feild of the fatherlejfe/or their <%e- 
<kemer(orGozX)ismightie, and he will plead their 

TTE that was the Goelva Ifrael, was bound to doe 
" three things for his brethren ; firft, he was vindex 


What the Gocl fodto his %infmn. 

fanguinis, the revenger ofthebloud 5 fecondly, he re- 
deemed the morgaged lands of his kinfman : thirdly ,hc 
delivered him out of prifon. Thefe three things he \vas 
bound to doe jure fropinqmtatis y becaufe he was his 
neereft kinfman. 

Now let us apply thefe to Chrift our CW, firft our 
Gocl, oxvindexfanguinis, the revenger of our bloud, 
revengeth all our wrongs. When the heart of the reven- 
ger of the blond was hot within him, Deut.19. 6. it was a 
terrible thing for the manflayer to meete him, he pur- 
fued eagerly after him. So Iefus Chrift purfueth after 
his enemies, who fhed the bloud of his Church. 

Secondly, the Goel redeemed the morgaged Land, 
Ruthj\.^. and I ere. 32. 7. leremie coufin to Hammed 
redeemed his morgaged Land* we hauc morgaged our 
inheritance in heaven, but our Goel Iefus Chrift, who 
is fleih of our fleih and bone of our bone, will redeeme 

The the third thing which the Goel didtofois kinf- 
man, was to relieue him out of prifon. So we being 
condemned to that everlafting prifon, Chrift hath bai- 
led us. 

Now the privilcdges which the firft-borne who was 
the Goel had done to him were two; Firft he had the 
double portion of his Fathers goods; And fecondly, his 
fecond brother was bound to raife up feed to him. 

Iefus Chrift our eldeft brother, he is annointed with 
gifts ah one his fel/owts,Pfal. 45. and from him wereceme 
grace for grace ^Ioh. i. 

The fecond thing which was due to the Goel wis 
this, if he died without children then his fecond bro- 
ther was bound to raife up feed to him .- and if he refu- 
fed to doe it,they pulled ofFhis /hoe and fpit in his face. 
The application of this is ; Chrift our Eldeft brother 
(hall never want a feed in his Church to the worlds 

Qjj end. 


Chrift our neereft fciaf. 

man hath taken alhhcir 
priviledgcs upon him 
for us. 

The priViWge* of the 
neereft kinftma as he 
was firft borne. 

VVhat the fecond bro- 
tnct **ws r^nod to doe 
for sne eldeft. 

Minrfters are CHr-ft* 
fecoaa brethren* 

The portion of a floch- 

118 OftheLdkialtLtoofMosEs. Lib-i. 

■ — ■ — ————— ————————————— — ______ 

end. When Onan refufed to raife up feed co his bro- 
ther, then Selah was bound to doe it, Gen. 3 8 . So there 
fhall be (till fome who (hall performe this dutie to our 
Eldeft brother. 

Againe the children were not called their children, 
but the eldeft brothers children. The application is, 
the Preachers arc Chrifts younger brethren, therefore 
they fhould beget children to Chrift, and not feeke 
their ownc honour. 

If they refufed to raifcup feed to their brother, then 

their (hoe was pulled off, and they did fpit in their face. 

Great fhall be the fhame of thefe who refufe to doe 

this dutie to their elder brother Chrift : their fhoe fhall 

j#4 be pulled off, and they fhall loofe their part of that hea- 

^74[ ven 'y inheritance. 

The Church having fuch a Goel, men fhould be loth 
frmtufm. to meddle with her. Prov. 23. 10. Remoue not the old 

markesy dnd enter not within the field of the father lejfcs, 
fir their JJoel, or redeemer, is might ie, andheemS plead 
their canfe : here he alludeth to that place, Dent. 25.8. 
The Lord is a Goel to all his poore and diftreffed mem- 
bers : he was Iofepbs Goel when he was in prifon :The 
armes of his hands were madcjlrongby the hands of the 
mighty God of Jacob. Gen. 45?. 24. 


What the Goel did $* his fQnfmen. 

xi 9 


The difference betwixt the brother naturall, 
and the kinfman in raifing up feed to the 
ele'efl: brother, and what was done to 
them if they refufed. 

L e v i T- iy p- Ihenfhallhis brothers Tipifecomeun- 
tohm i <TC- 

THcre was a twofold pulling off of the (hoe in If- 
rael, the firft was for a religious ufe, the fee ond 
foracivillufe. Firft the religious ufe we fee in 
Exod 3.5. and in lo(h 5.13. The fecond ufe was a po- 
litickc ufe, and this politicke or civill ufe was two fold; 
the firft fcrved for the folemnity of their contrads,& it 
was catted frmatoria difcaleeatie ; the fecond was for a 
punifhment and difgrace I>*/tf. 25. p. And it differed 
from that which was ufed in confirmation in fundry 

Firft,when their fhoe was taken off for a puniihment 
or difgrace, the woman herfclfc pulled off the fhoe of 
him who refufed to raife feed to his brother j but in 
the contraft of confirmation the man himfelfe loofed 
his owne (hoc and pulled it off. 

Secondly, that pulling off the foo€ was for the 
difgrace of the man 5 but this which was ufed in con- 
tracts was to fecurcthe man in his right : it tended to 
no difgrace to him j or if he fold the land, it was one] 
a figne that he was willing to quit his right ; ane* d he 
bought the land it was a figne to him of his p »fleffion, 
Thirdly, that pulling off of the fhoe was by com- 


A two fold u/e of the 
pulling off the flroe# 


I Deckers* 


vr. 1. 



Of the hdlclall L<n> of Moses. L i b. i 

T • - 





maund, bat this pulling off the (hoc was by cuftome. 
Ruth 4.7. This was the manner informer times in Ifrael. 
Fourthly, this (hoc was pulled off from the naturall 
brother, if he refufed to raife up feed •, but that (hoe for 
confirmation was pulled off by any who made a con- 
trad, in token of pofTcffion : And the Lord alludcth to 
this forme Pfal. 60. 8. Over Edem I willcaHmj jhoe > 
that is,I will take poffeffion of it:this was called[tf^4//- 
Zith ] detraffie. 

Fiftly, when the (hoe was pulled off for difg race, it 
was given to no bodie, but the (hoe which was pulled 
offin bargaining was given to him who bought the 

Sixdy, In the former pulling off of the (hoe, there 
was no requcfl: made that the (hoe (hould be pulled off, 
but it was pulled offagainft his will 5 but in the latter, 
they defired him to pull off his (hoe, and he did it wil- 

Seventhly, In the former the (hoe was pulled off 
againft his will in the prcfence of the Iudges; but in this 
bargaine the (hoe might be pulled off before any fuffici- 
ent witneffe. 

Eightly, The former was onely pulled off when 
the brother refufed to raife up feed to his brother ; but 
in the latter the (hoc was pulled offin any contraft of a- 

Ninthly, When they pulled off the (hoe indifgrace, 
they fpit in his face, which the Seventietvanflitcntitih 
and lofefhus tostIm* to fmite him in the face : but in this 
latter there was no fuch difgrace offered to the man. 

Tenthly, In the former when the (hoe was pulled off, 

the woman faid Jo flail it be done to the man tvho refnfeth 

to build his brothers boufe, Dent. 25.9. but in the latter 

there were no fuch words fpoken. 

Laftly , he that refufeth to raife up feed to his brother 


Of ratfing up feed to the eldeft brother. 

hishoufc was called domusdifedcuti in Ifratljout there 
followed no fuchdifgrace to the man who pulled off 
his (hoe in the contrad:. 

They make another difference to be th is,that he who 
was the natural! brother, when he raifed up feed to his 
Mother, the children were not called his children, but 
his brotherschildrcn, and the flue was pulled off his 
foot, becaufc he refund to doe that honour to his bro- 
ther; but when a couim-german raifed up feed to his 
kinfman, the children were not called after his kinfman 
that was dead, but as the father pleafed to call them* 
Boaz, called not his Connc Macblon, after the firft hus- 
band of; Rtttb, but obed, 

Butthequeftionis, whether they were bound to 
giue them the fame names or not? For Dent. 2j. 6. the 
words in the originall are thefc ; Primogenitus quempe- 
pererit ffabit fupernomenfiatris [ui, jhall fucceed inthz-j 
name of hi* brother : therefore it may fecmc they were 
called after the eldcrbrochci s name. 

To fucceed in the name is to fucceed in the place 3 and 
not to be called after his name : and Jonathan paraphra- 
fcthit, exnrget m h credit ate nomine fratris, to continue 
his name, but not to be called after his name. 

There were two forts of brothers amongft the femes, 
natural! brethren and legall brethren ; the natural bro- 
ther was bound to raifeup feedctohis eldeft brother; 
the elder firft, and if he died, then the fecond, and then 
the third, &<tf. 22. And if they did not, then they 
were puniftiedanddifgraccd; but thofe who were le- 
gall brethren, or coufin-germanes, as N. was to Mach- 
lon, they were not compelled to marry them, but if 
they did nor, there was fomedifgrace put upon them, 
but not that great difgrace which was put upon the na- 
turall brother. If a coufin-germanejOr a legall brochcr 
had married his coufines wife, the children which he 


The differen:e betwixt 
the natural! brother and 
the kinfman. 






Of the Tudkiall Lcfo o/Moses, L i b-i. 

begot upon her, were not called his children, but his 
coufines children ; even as the children which the natu- 
ral brother begat, were not his children but his elder 
brothers, and therefore N. faith, Rttth 4. 6. I cannot re- 
deeme it, It (I I wane my ervne inheritance 5 that is, thefe 
children begotten upon Ruth fhould not be called rify 
children, but my kinfraans, and fo all that I inhcrite 
fhould goe to them. 
fymlufim. The conclufion of this is ;the Holy Ghoft here mar- 

ti"«K >tt JW"*** kcth l ^ e coufin-gcrmanc with a note, not naming him 
^Wf^ikr^AtM fcby his name, but paffing him by ; but they who were 
natural! brcthcn,if they refufed, they were noted with 
a greater marke of infamie : fo the moe obligationsthat 
Paftors haue, if they refufetodoe their dutie tolefus 
Chrift, the greater fhall be their fharae. 


Of their Marriages. 

I v D g* 1 4, 7 • And be "bent doftne and talked with the 
Dooman, and fie pleafed Samp fori W/, and after 
a time he returned to take her. 

THey had their Sponfalia de future, & deprtfenti-Je 
futuro, as Lets fonnes in law were but affianced 
to his daughters, they were not as yet married, 
[Lokehbt benathati\accipientes uxores ; fhould be interpre- 
ted, Brevipoftaccepturi, for they knew not as yet a man, 
Verf. 8. SoD*//f.20. 7. Whatistbere that hath betrothed 
a wife, and hath net taken her. So Iofeph and Marie were 
affianced, fee Dent. 22. 24. 
Betwixt their affiance and their marriage there inter- 


4Utfmijili4s eiml 

— ii*i«i 

Of their Marriages. 

vcned a time. Iudg. 14.7. ^indhewentdowne andtaL 
kedwith the woman. This was for the affiancing ; and 
Ferf.8. lifter atime he returned againe totakeher ; that 
is, to many her : the firft time that he went downe he 
killed the Lyon 5 and the fecond time when he went 
downe to the marriage, he found honey in the Lyons 
belly. Kjifter fome dayes, cannot be underftood of a 
yeare, that a whole yeare intervened betwixt their affi- 
ancing and their marriage - when the word Dies, is put 
in the plurall number, and fome lcfle number follow- 
ing it, then it fignifieth a yeare,and the letfe number fig- 
nifieth moneths $ as Gen. 24. 55, Let her abide with us 
dayes or ten ; that is, a yeare of dayes, or at the Icaft ten 
moneths. So 1 Sam.2j. 7. David abode with the Phili. 
fiims dayes and foure moneths • that is, a yeare of dayes 
and foure moneths j fo Ezek. 1 . 1 .in the thirtieth yeare, in 
thefourth y inthefiftof the moneth ; that is, in the fourth 
moneth, in the fiit day of the moneth * but when dayes 
are put alone, they fignifie an indefinite time,and not an 
yearejfo (7^.40.4. F^r»»^ dies incttftodia, that is, a cer- 
tainc timejfo Lev.28.29.He fhaSredeeme it within dayes, 
that is, within the time that he and the man to whom he 
had morgaged the houfe agreed upon. So Iudg. 14.8. 
lifter dayes hereturnedtotake her, that is, after a few 
dayes,and not after a whole yeare 5 the preparation of a 
whole yeare, was enough for a Kings marriage. 

SponfaliadeprxfentiyWQ, when he faidltakcthcc 
to my wife in the prefent. 

The time of their marriages was in the m%ht y Mat. 25. 6 
At midnight the Vir gives came to wait for thebridegrsowes 
returning with their Lamps in their hands ; fo Cuk li 2 .36 ' . 

Marriages of old were made three manner of wayes, 
the firft was called Vfacapiojfoz fccondsonferrraitipxi^ 
the third was called coemptio. 

Per nfum^velufucapio, when a man married amaide 

R 2 wh 

When the word [Ddj] 
fignifieth a yeare, and 
when a moneth. 

Dayes abfolutely fc t 
downe ia the Scripture 
fignifie an infinite 

Per ufunt, ytl Hfttufio* 

_ ^u 1 s - . jct » , * g±. 


Ptr €*nf*rreAti. mm. 

Brijfomtu it litH vufti* 





Thenar* gaiie the 

dowrie and not the 

Pharaoh giving Cit^tr 
to SaUmox^ it was a pre- 
sent and not a dovtric 

Marriages diflblvsd af* 
tcr the fame manner 
they vf ere made. 

Of the Iudiciall Law o/Moses. L i b . i. 

which had ftayed almoff a yea re with himuhe example 
which moftrcfemblcth this in the Scripture, was that 
of Z><n//W, when he was old he tookc Abtjhaig to him, 
i King. 1.2. 

Per confarreatione m, when the bridegroomc married 
the bride, the bridegroomc tooke a Cake of bread, and 
brake it betwixt him and the bride, or fome Corne,and 
put betwixt their hands • to fignific that they were to 
breake bread, and to line together in mutuallfocicticj 
Ifr/Atalluderh to this forme, Cap. 2. 5. / bought her for 
an Homer of Barley. So Icfus Chrift the husband of his 
Church, married he r per confarreationem . putting the 
bread in her hand, and marrying her to himfelfe in the 
Sacrament, to fignifie that he would dwell with her 
for ever. 

The third fort was per coemftionem, for it was the 
manner of old, that the bridegroome bought the bride 
for fo much, and the bride gaue little or nodowrieto 
the bridegroome $ fo the formes of Sichem bought Bu 
na. Gen. 34. 1 2. Aske me never fo much dowrie and I will 
giueit : fo Davidbought Michol, Sauls daughter for fo 
many foreskins of the Philiftims, 1 Sam.ig. 25. And 
Iacob ferved levenyeaics for & debt I. The bride brought 
onely Demt?oxes,<veI paraphernalia, as chaines, brace- 
lets, Gen. 24. bur the dowrie which they gaue was but 
a finall thing. 1 King. p. 1 6. it is faid that Pharaoh tooke 
Gezar from the Philtftims, and gaue it to Salomon for a 
prefenr, it fhould not be tranflated for a dowrie. Exod. 
22.1 7, Hejlullpay money according to the dowrie of Fir- 
gms-j#h\ch is but a little fumme,fifcie(hekels,D^/.22. 
29. Ihus Ch-ift bought his fpoufe with his bloud, 
Aft. 2 o. 29 . {he was a poore DamfcII, and had nothing 

As their marriages were made by one of thefe three 
Ceremonies,/'^ uptm, confarreationem, dr coemftionem j 


Of their marriages. 


So amongft the Romanes ,the marriage was diffolved af- 
ter the fame manner. The firft. was diffolved ufarfati- 
one, if the woman whom he had married (being his 
maide before ) had flayed but three nights from her 
husbard,thenby the Romane law he might put her a- 
way -jthefecond was diffolved diffarreatione ,ihcy brake 
bread and fo departed 5 the third was diffolved re- 
nnncipatione, they tooke their hands afunder and fo de- 
parted ; this the Greekes called ft&$yw 9 and the Latines, 

The Ceremonies which they ufed in their Marriages 
were thtfe ^ firft, he put a Ring upon her finger^the He- 
brewes called this [Tebhignoth Kedujhim'] andhefaid, 
be thou my wife according co the law oiMcfes and of 
Ifrael 9 and this he did before witnefTcs ; this was called 
Stibarrhatiojhis Ring was pur upon the fourth finger of 
the left hand, becaufe a veine commeth from the heart 
to that finger, as the Phy fitians fay. 

The day when the bride was married, fhec tooke the 
vaile off her face, this was called tfvaxaWtycr, 2nd the 
gifts which were given that day, were called rfyaxaXwz-- 
1»f w J before (lie was married, (he put a vaile upon her 
face, and this was called tphAnfywj and the gifts which 
were given to her before the marriage were called *)**• 

Thefolemnitiesin the marriages were thefe; firft, 
they put a crowne upon the head of the bridegroome. 
and then upon the bride, and the crowne was made of 
Rofcs,Mirtle, and Ivie, and the mother of the bride- 
groome put this crowne upon his head. Cant.^. 11. 
Gee forth, O yee daughters of Sion> and behold RwgSalo~- 
mon with the crowne wherewith his mother crowned him in 
the day of his eftoufals, and in the day ofthegladnejfe of his 

This crowne wherewith the bride and the bride- 

(yfutfdti*. N 
Dtfftrreati* I 

/ HeKUMtpdtfA 



rum> SponfalU Jura tb 

Divers folemnittes ufe4 
at the marriage. 


e0 CSr tmvn e.ernmjc fie 
u.3d q W in ignem con- 
jgHd mn tvtfHvutnr* 

djLtof otylo; immarcef- 
U. tin, nu*fbdm mnrtff* 
ctnsjloi qtttddtm ft: diUnt 
qmdmn mnrctfcnu 

Who wis the bride* 
groomes friend. 

ProH»f>m s A*ffCX. 

office of the bride- 
groomes friend- 

ly the Luticiall Lib o/Mo ses. Lib*i. 

groome were crowned, was but a corruptible crowne 5 
but that crowne, which wc (hall g *t in the life to come, 
fadethnot, nor fillet h not Away, 1 Pet. I. 4.4^*^5 js a 
precious done, which if yee caft it in the fire it never 
confumeth * fo &td$w\wfl$s amoris, a flower that never 

In their marriages they had thofe who accompanied 
the bridegroome, and they were called Socijfponfi, the 
children of the wedding -, and the Greekes wif rnX m* or 
coy.7s'K(£\ofi$2iCVfA-u'K6nvi > circuire, All the time of the wed- 
ding they might doc nothing but attend the bride- 
groomc,they might not fall: in the rime of the marriage 
nor mourne, CMat.g. 1 5 . Can the cbildrcnofthc wedding 
mourne fo long as the bridegroome is with them f . 

He who chiefly attended the bridegroome was called 
*B*fdvu(Af>Q$, fuchaone was he to whom Samp font wife 
was given, who was called his companion,the Chaldie 
called him [sha[hebhinah]PronubHS or aufpex -this was 
not a friendly part in Sampfons companion to take the 
bride from him, for he that hath the bride k the bride- 
groove, but the friend of the bridegroome which ft andeth 
andheareth-him, rejoyceth greatly , becattfe of the voice of 
the bridegroome, Ioh.%. 29 . So in the fpirituall marriage 
the Preachers who arc Aufpices otPronubi, fhould not 
fecke the bride to themfelues, feeking themfdues and 
their owneprayfe, but let the bridegroome haue the 

They who were yv^eywyot, brought the bride into 
the tent of thebridegroomes mother, to fignifienow 
thatfhe fhould be in that fame place that his mother 
was in, Gen.2^.,67- The y brought her into the tent ofSara y 
and fo the bride brought the bridegroome into her 
mothers chamber, Cant. 3. ^, I held him and would not 
" let himgoe, nntWl 1 had brought htm to my father? twufe, 
and to the chambers of her tfyat conceived me . flie brought 


Of their Marriages. 


him into her mothers tent, to fignifie that (he (hould 
lcaue father and mother and cleauc unto her husband. 

They did two things after the marriage, firft they 
bleffed them, and then they fang fo-ifoxaf<wv, a marriage 
fong, rejoycing for their marriage. 

Firft, they bleffed them, Ruth 4.1 1. All the people that 
were in the gates, and the Elders fed, we are all witnejfes • 
and the blcfling was this, the Lord make the woman that 
is cowe into thine houfe, like Rachel and like Leah, which 
two did build the houfe of Ifrael, and Joe thou worthily in 
Ephrata, and be thou famous in Bethlehem-: This was the 
blcfling given to the bride. And ^alnc^Ferf.ii.Letthy 
houfe be like the houfe of pharez, ( whom Tamar bare unto 
luda)ofthefeede which the Lord fh all giue thee of this young 
woman : This was the blefling which they gaue to the 

They prayed, the Lord make thee like Rachel • it was 
their manner in their bleflings to alledge the examples 
of thofe who had beenc happie and profperous, and fo 
when they curfed any body, they brought forth the 
example of the mod wretched and miferable creatures, 
Jerem.30. 21. The Lord make thee like Zedekiah and 
like Ahab, whom the King of Babylon rofted in the fire • 
fuch was the curfe pronounced againft the adulterous 
woman,W««?.j.2. The Lord make thee an oath and a curfe 
among thy peoples. 

The Lord make thee like Rachel and Leah : Why like 
Rachel and Leah ? Becaufe thefc two came out of their 
Countrey with their husbands, and left their Parents, 
fo did Ruth with Naomi to get a husband -,fecondly,like 
Rachel and Leah, becaufe thefe two fought children of 
their husbands modeftly. Gen* 30.1. and verf. 16. So 
did Ruth ofBoaz,. Thirdly, why like Rachel and Leah, 
and not like Bilhah and Zilpah* Becaufe thefe two were 
but handmaids, and they were not the mothers of ma- 

Themanner of blefling 
ehe bridegroome. 

The explanation of the 

Why Kdthel and U* 

ate taker for examples 
in the blefling. 


Of the Judkiall h£to o/Moses. L I B. I. 

To doe worthily is to 

What foog they fung af. 
tcr the marriage. 




the Sunne rifirgand 
the Bridegroomes 
chamber the morrow 
after his marriage. 

ny children, as Rachel and Leah. Fourthly, why firft 
like Rachel and then like LcahtBccaufe Rachel was more 
beloved than Leah. ¥ih\y, why like Rachel and Leah, and 
not like Sara and Rebecca ? Becaufe there came of them 
the Ifmaelites, who were not of the Church, as well as 
thfc Israelites. 

Dee thoH worthily in Ephrata : in the Hebrew it is fac 
v'ntutem \ the Hebrewes put vertue for the fubftance 
gotten by vertuous doing, Pfal 49. He fhaS leane his 
fnbftance bchindehim^ in the originall it is,he fhall leauc 
his vertue bchinde ; and Prov. 31. Fecerunt potential, id 
esly compararttntepes. 

Let thy hcufe be like the houfe o/Pharez ; becaufe there 
were fiue families in the Tribe oilttda, and Pharez, was 
thechiefeofthem, 2Vw».26. 20. They pray then firft 
that they may haue children 3 fecondly, that they may 
haue meanes to maintaine and bring up their children j 
and thirdly, that they may liue in credit among their 

After the marriage they did fing epithalamiam, a fong 
ofprayfe in commendation of the Biide-groome and 
Brid, Pfal. 45 . fo Pfal. j-j.your virgins were not praifed, 
that is, they were not married rand the houfe of mar- 
riage the Iewes called it [beth hi llel^domHt laudis. 

The morrow after the marriage tRFEfidegroome 
came forth out of his bride-chaber in great pomp with 
his Bride, out under the vaile ; and thefe who heard his 
voice rejoyced becaufe then the marriage was confum- 
mnted rand D avid alludcxh to this, Pfal. ip. for as the 
Bridegroome made glad the hearts of his friends when 
he came out of his Tent or covering^fo the Sunne when 
hecommcthout of his chamber gladdeth the earth: 
his going out is from the end of the heaven, and his 
circuit to the end of ir. Luk. i.Chrift is called <*yctTcO^ 
the Sunne rifing from the Eift,that Sunne of rightcouf- 


Of their marriages. 


neffecommingoutcfthe bofome of his Father, and 
out of his bed-chamber rifing in the Eaft, did (hine up- 
on the ierves in the South, and next upon us Gentiles in 
the North, Cant. 7:9. 

Thecoriclufionofthisis. We are married to lefts 
Chrift^r cwfarreationem y when he giues us the bleflcd 
Sacrament, therefore let us come worthily to it, that 
we take it not as ludas did thefoppe, Ioh. 1.3. for that 
will make dtjfarreatiomm 2 or 2«*>&yi<>v> a divorce from 
him for ever. 

Secondly, we are married to him per ctiempt hmm, 
what was the Church when he married her? She was 
blacke like the Tents of Kedar : (.Miriam and ^Aarm I 
grudged againft itf*/b becaufe of the Ethiofianvvoman 
whom he bad married Numb .12. i. lb was his Church 
Cant. i.j. iamhlacke, but yet iffheehadbecnc rich, 
which is a fecond beautie, it had beene fomething'j but 
being both blacke and poore, there was a hard matter 
for the Lord to marrie her. A certaine woman being as- 
ked what dowrie (he gaue to her husband,fhe anfwered 
that (he (hould keepe her felfe chaft unto him onely , as 
a chaft fpoufe. So we having nothing to beftow upon 
him, but he haying pittic upon us when we were naked 
and uncomely, let us ftudie to meete him with heartie 
affection againe, and not to fall a whoring after other 
gods, which if we doe he will make us comely as the 
curtairies otS.dQWon* 

Thirdly ^ they fung praifes and rejoyced at the marri- 
age of the Bridegroome and the Bride* So let us bee 
glad and rejoyce, and giue honour unto him, for the 
marriage of the Lambe is come, and his wife hath made 
her felfe readie^ Revel. 19. 7* 


— - ■■ ■ 



I, • ' ; 

Of the Iudiciall L<fo o/Moses. Li b4 

tom*** urdml* pr* 
9nitH4!h ynus proprttm: 

The fccond brother 
was to marrie his ddeft 
brothers wife* 


Whether a brother naturall ( to keepe the 
Tribes diftinguiflied ) might marrie his 
brothers wife or not inlfraetpr is it meant 
oncly of the next kinfman ? 

D E v T. 25- 5- Jf brethren h>ell together, undone of 
them haue no feed, &c* 

THeLawisgivenfirft to naturall brethren, and 
not to kinfmen bnely : for the Text faith, if bre- 
thren dxveli together, and one of them die and hatter 
m child, now what brethren dwelt together t are they 
not naturall brethren : and one of them haue no feed, 
that is, if the eldeft of them haue no feed, vims fro pri- 

And that it is meant of naturall brethren,feeit by the 
praftifeo'fthe people of God, for when Er died Qnan 
was bound co raife up feed to him, Gen. 58. p. So Ruth 
1. when Maehhnihc elder brother died without chil- 
dren, then the inheritance came to chilion. And when 
O&///00 died without children, then his Vncle his nee- 
reft kinfman was to fucceed > and laft the brothers chil- 
dren or coufin-germans, and he who was to fucceed in 
t.he inheritance, it was he who Was bound to marrie his 
brothers wife : wherefore the Lawmeaneih firft of the 
naturall brother,and if there were no naturall brethren, 
thenthecoufinsor next kinfmen were to doe this du- 


When the Saddaces propounded the queflion to 
(Thrift, th&yjcvcn brethren married one wife ^ it is meant 


rfm i imrni i »y 

I Whether the brother natkrall might htmie his brcthn %fe> 

of feven naturall brethren, fee Tobit 3,8, And where it 
isfaid Bent. I'y^.the'wifeofthe dead Jhall notmarric^ 
with 4 fir anger, what is that, with aflrangetfThax. is with 
one who is not of thefamilieofhimwhois dead. And 
fir ft fhe was bound to marrie with the naturall brother, 
who was not a ftranger, and if there had not beene a 
naturall brother, then with the next of the kinfmen, 
who was not arranger. Wherfore ijbbam andwfy e&<v 
are underftood firli of the naturall brother, and then of 
the next kinfman. 

Butitispromifedunderthe Law asagreatbleffing, 
thathefhouldleaueapofteritie behind him, and that 
his name fhould not be blotted out in ifrael. But if the 
brother married his brothers wife, then his children 
were not called his children, but his eldeft brothers 
children, and fo his name was blotted out in ifrael : and 
fo hemightbauefetupapillaras Abfalon did for con- 
tinuance of his name, becaufe he had no children of his 

But to hauc the name oflcfusChrift continued is a 
greater bkfC\ng^Pfal.j2.ip*coramfolefiliabitur nomen e- 
]H6 perfuccefionemfilwrum, we fee what befell Onan be- 
caufe he rcfufed to doe this dutie, hee faid the feede 
fliouidnot be his, therefore the Lord flew \&m Jjen.$%. 

But Cod exprefly forbad in his Law, that a man 
fhould lie with his wives fitter, and by the fame Law it 
k forbidden that a man {hould lie with his brothers 
wife, this might fcemeto beeinceftandconfufion. 

God indeed forbad in his law that a man fhould lie 
with his brothers wife, but God who gaue that law, 
hath given this law alfo, And as "the Iewes fay, $6 ob- 
fervarejnffit S abb alum, is etiam jufjit profanare Sabbat urn 
So the Lord who forbad a man to lie with his brothers 
wife, hath referved this priviledge to himfelfe to make 


b 2 




To be thefather oflefas 
Chrift according t o tfe e 
fleft, a greater blefling 
to the fecond brother, 
then to haue children of 
his owne. 


God hath many excep- 
tions from hi s owne 


Of the hdiciall Law o/Moses. Li b.i 

Morale ffitiy am. 


We muft diftinguifh be 
twixt the moi all pofi - 
tiae part of the Law, 
andfthe diviaepofuius 

What is frlmdrwm, and 
what it/ecnudariumius 

hppT\ Amitd, itihould 

not be tranflatetjPw/r*- 
eitshis coufin-gaman 
but } his fathers lifter. 
See Num.16.19, 

an exceptio from the lavv.Thc Lord commanded in his 
Law Dent , 24. 4. If a man pat away his wife and jhee goe 
from bim> and become another mans wife, he may not takers 
her againe to xvifcytx. the Lord tooke his Church ag.iine 
Ier. 3. 1. he hath referred fundry priviledges to himfelfe 
2nd exceptions from the Law. 

Secondly, wemuft diftinguifh here betwixt thefe 
lawes which are mor all fofitiue lawes, and thefe which 
are divine fofitiue lawes. Utiorali fofitiue lawes are fuch, 
which the very light ofnaturecommaundeth. Divine 
fofitiue lawes are thefe, which are acceflbry comraaun- 
deraents added to the firft. Example. This is a morai 
^j/r/WIavy,thacaman(houldnoi:liewith his mother, 
nor with his mother in-law-, for this is a fornication that 
is not named amongsi the Gentils^ 1 Cor, 5, 1, And it was 
for this fort of inceft that the Cananites were caft out of 
Canaan. So this is frimarinm jus nature, or morale pofi- 
tivum, that a man fhould not lie with his daughter ,nor 
his daughters daughter^ defcendendo defcending down- 
ward.JJut this againe is divinttm fofitivum ,or fecundariu 
jus nature, in the collateral! line that a man fhould not 
lie with his fifter or his brothers wife, no marriage in 
the -collateral! line was forbidden at the firft by the law 
of nature, or moral! fofitiue law, but it was forbidden 
afterwards by the divine fofitiue lav/, Levit. 18. 16. 
When Ittda lay with his daughter in-law, this was 
inceft in the higheft degree, becaufe it was contrary to 
jus naturale, or morale fofitivum.So when the Corinthian 
lay with his mother in-law, it was againft morale fofitu 
vum, ox jus naturale. But when ^4mram married Io- 
chabedhis fathers fifter, Fxod.6.20. this was not againft 
themoralI,pofitiue,ornaturaIl part of the Law, be- 
caufe it was not in the right line, but in the collateral!, 
although in the necrcft degree, it was againft the divine 
fofitiue law. 


Whether the brother naturallwgk marrie his brothers D>ife< 

And for to rcplenifli his Church with pcopIe,God 
overfaw this fort of marriage at the firft. But God doth 
more here,he commandcth the brother to raife up feed 
to his brother. Firft this is nor contra primarium jus na- 
ture becaufe it was not in the right line. Secondly it is 
an exception from (ecundwinm jus nature for when 
G od willed them to doe this,he willed them not to doe 
this to fatisfie luft, for that was contrary to primarium 
jus nature, but onely that the elder brother might bee a 
type of Iefus Chrift, who fhould neuer want a feed in 
his Church. If a woman were barren, the Lord could 
not command another man to goe in unto her and be- 
get children upon her, for that were contra primarium 
jus natural the Lord will not fuffer now that a brother 
fhould marrie a lifter^ as he did in the beginning of the 
woi ld,neither if a brother now fhould marrie his eldeft 
brothers wife were it la wfall, for now the eldeft bro. 
therisnotatypeofChrift, and it Ihould not bee an 
exception from the Law, but contra fecundarium jus na- 

The conclufion of this is. God who giveth the Law 
maketh not a Law to himfelfe, but he hath referved to 
himfelfe exception from the Law, when and where it 
pleafeth him. 

Of their prifbns and places of punifhment- 
Gen- 39. 20, And Ioicphs Mafler tookehim, mi 
put him into theprifon : a place where the Kjngspri* 
fanersHoere bound. 

Hey had fundry forts of Prifons 5 firft, they had 

Warding, as shimei was confined not to come 

over the brooke Kedron $ and, Abiather in x^na- 

S 3 thoth y 




O f their placeof pa» 


* » mm 

■ jlj 1 n m hi.. i .h iii ■■ 1 mmmmmmmmfmm ■ 



Of the Judicial! hfo of M OSES. L I b-i 

Three forts of Prifons 
among the J#»«. 



SeeNeheau jij> 

Some Prifons within, 
and fome without the 
walles oiUt*[*km. 


thoth y and he who killed cafually was confined in the 
Cirie of Refuge » this was a free fort of Prifon, at the 
firft Career non erat pars px*<e y the Prifon was not a part 

Secondly, they had another fort of Prifon, in which 
they were more rcftrained than in the Ward, they were 
kept in Prifon, but others had accefTe to them, as when 
Iohn was in Prifon, his Difciples had acceffe to him >, fo 
Paul was in bonds, but yet he begot Onefimm in his 
bonds, Phil. i. 

Thirdly, they had a more ftraite Prifon called ?«AcuJ, 
Cuflodt*,* clofe Prifon. 

And fourthly, they had a deepe or a low pit ; the 
Greekes called it Barathrum in Athens, and at Rome it 
was called Tul li d mm « fuch was that Prifon in which 
leremie was let do wne with cords in a Dungeon , where 
was no water butmye, lere. 38. 6. And Zacharie allu- 
dethtothls y Zach.9..ii.Asfortbeealfo by the blond of 
thy Covenant, I hauefent forth thy Prifoners out of the Pit 
wherein is no water. 

There were fome Prifons within the Citieof Ierufa- 
lem, and fome without the Citie • within the Cine, as 
the houfe oilonathan, which was neere the Kings Pa- 
lace, Icre. 3 7. 1 5 . So the Dungeon otMalcbior, the fon 
oiHammelech, lere. 38. 6. So they had Prifons without 
the gate, as that Prifon wherein Peter was put, Act. 12. 
1 o . And when they had faffed the fr (I and the feccndtVard, 
( that is, the quarernions of Souldicrs that kept him ) 
they came unto the yron gate that leadeth unto the Citie : 
this Prifon was without the gate neare MountCafoarie, 
and it was the loathfomeftand vileft Prifon of all,for in 
it the thecues who were carried to Caharie to be exe- 
cuted were kept. AndChrift alludeth to this Prifon, 
Mat. 25. 30. Caft him into utter darkeneffe, where there 
[ball be weeping and wailing, andgnajhingofteeth : which 


Of their 'Prifons and places of pmiflment. 


Allufion could not be underftood, unlefle there had 
beene a darke Prifon without the Citie, where was ut- 
ter darkeneffe. 

Now let us compare E&echiels Ward, Cap. 4. Ieremies 
Prifons, lere. 3 7. and 3 8 . and Peters Prifon, Aft. 1 2 . 

Ezechiel when he was warded in his owne houfe by 
the Lord, Cap. 3 . 2 4. Firft, he was commanded to ftay 
in his owne houfe •> fecondly, he was commanded to 
lie three hundreth and ninetie dayes upon his left fide, 
Cap. 4. 4. and fortie dayes upon his right fide, verf. 6. 
Then for his dyet,he is commanded to take wheat,bar- 
Iey,and beancs, and lentils, and millet,and fetches,and 
to put them all in one veffell 5 & to make bread of them, 
Verf p« there was no choife ofbread here, andthen to 
cover and bake it with mans dung, Verf. 12. or at the 
leaft with cowes dung, Verf a 5 . And for the quantitie, 
he fliould cateit by meafure, twentie iliekels weight e- 
very day, Verf. 10. which was ten ounces 5 and his 
drinke was by meafure the fixtpart of an Bin of water, 
Verf. ii. which was as much as twelueeggcs would 

Now lee us fee how leremie was handled in his Pri- 
fon, Shemajah gaue commandement by a Letter to put 
him in the ftockes, lere. 29. 26. In the Hebrew it is 
[Eihaz,inok]mvis (ugentis, as yee would fay, thefhip 
of the fucker, they clofed the Prifoner betweene two 
"boords, and they gaue him fome liquor inthemeane 
time to prefcrue his life. So lere. 1 1 . 1 9 . Mittamus lig- 
num inpanem e\u$ . Chaldem, pre^ciamns lignum, that is, 
if he will, let him eate the ftockes, he fhall hauenoo- 
thcr bvead^or^corrumpamus panem e\us> the englifh tranf- 
lation hath it, let w defttoy theftalke with bis bread-, and 
leremie was in a deepe Dungeon where he flood inmyre 
andclay, lere. 3$. 6. Sotheyufcdto putthem in the 
ftockes-they were at the firft called i\fcrz//,becaufe they 


| i in i i i m 1 1 ii in 1 w ' ■ 1 1 1. ' 1 j 11 > mn 1 11 mmm***^ n * ■ » — ' *" " ' 

A di&rercc betwixt 
three forts of Prifons. 

Thefe things were not 
doneinYifion but re* 
ally, for when he faith a 
thing was done in ?ifi. 
on s he faith, infirm- 


Of the Judicial! L<ft> o/Moses, L i b. i. 

Peters VriCon a loath ■ 

Three fortiof Prifons. 

The grauc a ftrong 

Hell a terrible and 
fearetali Prifon* 

were made of the finewes of beafts,and afterwards they 
were made ofyron, Pfal. 105. 18. whofefeete they hurt 
with fetters, he wzslaidinyron. 

Then for Peters Prifon,it was utter darkenefiTc, with- 
out the Citie, that the ftench and filthinctfe of thefe 
prifoners might not beoffenfiucto the Citizens, the 
moftloathfome Prifon of all, and the darkeft Prifon, 
and therefore a great wonder when the light (hinedin 

There are three Prifons 5 firft, our mothers belly, in 
which we are firft Prifoners \ and fecondly, the grauc $ 
and thirdly, the Prifon of the wicked in hell. 

This firft prifon it is a ftraite prifon ; it was a great 
preferfStion when /0#<ir was preferved three dayesin 
the Whales bellie, the weedsbeing wrapped about his 
headland the earth with her banes clofed him round a- 
bout, lonah i.'y.Tethis life was brought np from corrup- 
tion* it is as wonderfull a prefervation in our mothers 
belly how we fliould hue, being fo wrapped there and 
preferved from corruptionjhe was but kept there three 
dayes, but man is kept nine moncths. 

Our fecond Prifon is the graue,/^^ was kept in the 
Whales belly with jawes and teeth 5 Peter was kept in 
the Prifon with foure quaternions of Souldicrs ; but 
man is kept within this Prifon with a more terrible 
guard ? when the body is fowne in corruption, in difho- 
nour, and in weakeneffe, 1 Cor.15. 45. And oftentimes 
withfinne the greateft encmieofall, lob 10. 11. their 
finnes lie downc in the daft . .v^ich them, that is, in the 
grauc, this Prifon keepcrh a man fure. 

Thclaft Prifon is that of the wicked in hell i man 
whe n he d) eth is faid to returne to bis owne earth. Pf. 14.6 . 
4. That is, he hath right to the earth, becaufe he was 
made of the earth, and he muft rcturne to it againe • So , 
the wicked haae right to hell, it is their proper inheri- 
tance, ludas went to his owne place, A 

(y f Mr T^ohj W /fey ofpunifbment* 


A childe when he is in his mothers belly, his firft pri- 
fon,although he be wrapped up there,and clofely kepr, 
yet he hath a kinde and louing keeper,his mother j but 
the graue is a terrible keeper and an enemie, i cor. i j. 
26. Yet this enemie muft render up her dead againe-, 
& even as the Whale fpued out /^^becaufe he could 
not concod him \ fo fhall the graue caft up her dead a- 
^aine, not being able to concoft them ; bat there is no 
redemption out of hell the laft prifon : In other Pri- 
fons, men hauc found fome mitigarion and favour^ but 
never any in this prifon Jo feph was put in fetters, thejron 
entered into bis foule, Pfat. 105. 18. That is, the yron 
cuthisflefli,andcameasitwere to thefoule; but the 
Lord was with bim, and extended kindneffe unto him, and 
ganc him favour in the fight of the Keeper of the Prifon, 
Gen. 39. 21. But in this prifon the Lord is not with 
them, neither findethey any favour in the eyes of their 
Keeper ; but as the Task-maifters doubled the Taskc 
upon the poore l fraelites in Egypt, and were heavie ex- 
adors over them, and faid daily to them, Get you to 
your burthens j fo thefe fiends of hell are rigorous ex- 
a<3ors over the wicked : Ieremie when he was in a deepe 
Prifon, yet he had Ebedmelech to intercede for him, 
lore. 38. 7. but none doe intercede for the wicked. 
Peter was in a darke Prifon,yet the light did fhine about 
him, his fetters fell off from him, & the Angell led him 
forth, and fet him free ; But in hell,there is no light nor 
no redemption out of it. 

Theconclufion of this is ; as Ieremie prayed unto the 
King Zedechias , that he would not caufe him to ret arm 
to thehoyfe oflonathantbe Scribe{\v\nc\\ was the prifon) 
left h* died thtre^Iere. 27. 20, So let us put up our Ap- 
plications to the Lord, that he would not fend us into 
that eternall Prifon to die for ever. 



Oftk Iudictall hto oflA oses. L i B-i- 

Diren forts of panifo* 

They had a refped both 
to the perfon and to the 
offence in whipping. 

ii i i u 

Of their Whipping. 

D e v t.j 5,$. Fortk ftripes my be given him, and not 


THere were fundry forts of punifhments amongft 
the/ww 5 fiift,^4w^«w/econdly 5 ^/^«/^thirdly 5 
vcrbera, fourthly, talio, fiftly, igwminia, fatly, 
[trvitHt, feventhly, mors. But they never ufed to banifh 
any,becaufe they would not put them where there was 
a ftrange Religion profeffed. 

When they whipt their malefa&ors 5 firft they had a 
refpeft to the offence committed 5 and fecondly, to the 
perfon who was to be whipt 5 and thirdly, to the whip. 
Firft, they had a rcfpe# to the offenccynjimplici de- 
licto, they might not exceede fortic ftripes, but they 
might diminish the number of the ftripes, if the perfon 
offending had bcene of a wcake body ; Secondly, for a 
double offence they might not exceed fortie, but they 
were to giue him the full fortic all at once ;if a man had 
committed theft, and with all had added perjurie, this 
was a double offence, and for this he got the rigour, 
full fortie. . 

If he had a ftrong body, and committed a double of- 
fence.thcn he got the full fortie all at one time 5 fecond- 
ly, if he had a ftrong body and committed a fimple of- 
fence, then he got not the full number ; thirdly, if he 
had had a wcake body & committed a double offence, 
then he got the full number, but at two fcverall times j 
but if he had becne of a weake body, and committed a 
fimple offecc,then the number of the ftripes was much 

^ Againe, 


Of their Whipping. 


Againe, they confidcred how many (Iripes the offen- 
der might beare, and the number of the ftripes which 
the whip gauc .-Example, the offender is abletobeare 
twentie ftripes, and they adjudge him tohauc twentic 
ftripes ; now they giae him but fixe blowes,for if they 
had given him feven blowes, they fliould haue excee- 
ded the number prefcribed, for the whip wherewith 
they whipped them had three thongs, and if they per- 
ceived that he grew faint andweake, when they were 
beating him, they diminiflied fome of the number $ if 
they ordained that he fliould haue twelue ftripes, and 
obferved in the meane time that he fainted not,yet they 
exceeded not that number t weluc, which they had or- 
dained to giue him at the firft. 

When they whipped Pdul y 20r.n,24.andgauehim 
thirtie-nine ftripes at three feverali times; firft,it feemes 
that he hath beeneofaftrong body ; fecondly, it was 
for three feverali offences (as they thought ) that they 
beat him 5 for if the offender had thrice committed the 
fclfefame fault, then he was no more beaten, but he 
was fhut up within a narrow wall, wherein he might 
neither fit nor ftand, and there he was fed Pane dfflilii*- 
nis (jr aqua frejfar& 5 example, if he had eaten the fat 
twice, Lcvit. 3 . 17, he was but beaten twice ; but if he 
had eaten the third time of it, then he was fhut up in a 
clofe prifon, or fuch a prifon in which Ah ah comman- 
ded Micbeas to be put, l King. 22.27. 

The offender was bowed downe when he was bea- 
ten, Dent.25. 2. he neither fat nor ftood, andhewho 
whipt him, ftood upon a ftone, and he let out or in the 
whip, by drawing up or downe the knot upon it * for 
when the knot was drawneup, then the thongs fpread 
farther and gauc a flirewder blow ; and when the knot 
wasdrawne downe, then the thongs were contra&ed, 
and they gauc the leffer blow $ when he ftood behinde 

T 2 h«rn. 

The offender was not 
whipt thrice for one 


Of the ludicidl Law of Moses- L i bi. 

Three Judges flood by 
when they were vthipt. 

cap. i*. 

Whipping was not a 
difgracc amongft the 

Qonclnjlcn. 2, 
facia fun. 3. 

hiro^thenhewhipthim upon the breaft and belly, and 
he gaue him three blowes at a time ; and when he flood 
before him 3 he laflicd him upon the flioulders,and gaue 
him fixe blowes, three upon every (boulder. 

There flood three Iudges by when he was whipc, 
the firft repeated chefc words of the Law to him, Dent. 
28.58. 1( thou obey not all theft things, then the Urdjhall 
multiply thypUgues : thefecond Iudge numbered the 
ftripcsj and the third Iudge faid to the whipper. Lay 
on, fnelijhi omer lacb$zen hacce, Diat ei qui portatfu 
giBum, p treats . 

He who was beaten, was not difgraccd by this bea- 
ting, for whipping amongft them was but as a civill 
mul<9:,orfyne D not adifgrace as it is amongft us, and 
therefore th£ Lord faid, Dent. 25.3. That thy brother 
fhonldwtfecme vile in thine eyes % When they whipt a- 
ny of their brethren, they did it not in fcorne or derifi- 
on, but in companion, they looked upon him, and re- 
ceived him after the puniilrrnet,as their brother againe : 
and as he who looked upon Cato vtieenfis feeing him 
drunke,turnedaway his eyes and feemed to take no no- 
1 ticc of it, being afhamed that fuch a graue man fhould 
befo overtaken^ fo did they behold their brethren with 
pitie, and were readie to cover their offencc,and would 
not upbraid them afterwards for it. 

The fpirituall ufes which wee are to make of theft 
whippings, are firft, as they fitted the whip totheper- 
fon,ifhc were weaker or ftronger, fo the Lord layeth 
no more upon us than we are able to beare. 

Secondly, as the Iudge flood by and numbered the 
ftripesi, fo the Lord our God numbcreth all the affliai- 
ons which befalleth his children. 

Thirdly, although they were beaten, yet they were 
not vile in the eyes of the Iudges-fo when the Lord cor. 
re&eth us,hc counteth not bafcly of us,but eftcemes us 
as his children. _ Fourthly, 

Of their Whipping. 


Fourthly, as they were reckoned ftill brethren when 
they were whipped $ fo Ihould we account thefe who 
are affli&ed, and the Lords hand upon them, to be (till 
our brethren. 


Whether an Tfraelite that had lien with a bond- 
maide, that was betrothed, was whipped 
or not? 

Levi T ? ip. 20, AndwhofoeVerfyeth carnally 'toith a 
fboman that is a bond-maideJ?etrothed to a husband, 
and not at allredeemed norfreedomeghen ber P Jbee 

T He /tots did hold, if an ifraelite had lien with a 
bond - woman betrothed, and not redeemed, 
fhe W£s to be beaten, and he was to offer a facri- 
fice for his offence 3 fhee was to be beaten, becaufc fhee 
was not a free- woman, and fhee had nothing to offer s 
and although fhe had, yet (fee could not offer it,becaufe 
fhe was a ftranger and not converted. 

The Sevtntte tranflate it faiVxosr* feai^ from [Bakar] 
Intjuirere^ butitcommeth from [BalurjBes, becaufe 
they were whipt with a thong of oxe-leather,and fome 
tranflate it Nervo bovino. 

The reafon why the lews held that the woman fhould 
onely be beaten is this, becaufe the word \J thick] is in 
the feminine gender, and they xczdc it, jhejha/l be 'beaten 
and not the man $ he committed not adultery ,hc pollu- 
ted noc another mans wife, nor a free- woman, but a 

T 3 ftranger, 

Conelujion q t 

rrnn rnyo 

FdpuUm ttit a 

The Te wes held that the 
woman was beaten and 
not the man, 



Thepuaiflimem of die 
man & the woman was 
alike for every andean- 

Conclufion |, 

Of the Ldkiali htto of Moses. L i b-i- 

ftranger,and a flaue, therefore he was not to be beaten, 
but toofferafacrifice ; but this word [7/j&/>A] may a- 
gree as well with [Bikforeth] which is in the feminine 
gender, and not to readeit ipfaeritvapulatio, JhejhaMbc 
beaten, but t here Jhall be abetting, that is, they fhallbc 
both beaten, and the man fo much the rather, becaufc 
he lay with her who was betrothed to another ; and the 
words following feeme to imply fo much, they jhall net 
be put to death ; this whipping (hall be a fufficient pu- 
nifhment for them : the Seventie tranflateit Wiwn* {^ 
&o\otg y but Jonathan in his Paraphrafe following the reft 
of the Hebrcwes, paraphrafethitthus, Strutati* erit in 
judicio ejus ^ at vapulet ipfa rea, & nen ipfes. 

But the man is bound to bring a Ram for his trefpaflc 
offering ; if he had beene whipt,why is he commanded 
to bring an offering ? 

Becaufe his finne was greater than the womans, 
therefore he was both whipc and brought his offering, 
incunBis nuditatibus pares funt vir & fkmina j if a free 
man had lien with a free-woman in Ifrael, then he was 
bound to marry her, or elfe to pay her dowrie'/econd- 
ly, if a free man lay with a bond-maide that was betro- 
thed and not redeemed, then they were bothwhipt*, 
but neither of them put to death $ he died not although 
the woman was betrothed, becaufc (he was not a free- 
woman j thirdly, if a free man had lien with a free wo- 
man betrothed, then they were both to die; fourthly, 
if a free man had lien with a married woman, then they 
were both to die, Deut.i 5 . Fiftly, if a married man had 
lien with an unmarried woman, they were both to die : 
laftly, if both the perfons had beene married,they were 
both to die ; here in cunffis mditatibusfunt pares , vir & 

Thofe who arc equall in finne, (hall be equall in pu- 


Of the Lelb of (Retaliation. 


The punifhment did not expiate the finne, but the fa- 

The whore and the harlot arc one flcfh,thcreforc but 
one facrifice for both. 

Ve LegeTalioms, Of the Law of Retaliation, 

E x o D.21. 24. Eye for eye, tooth for tooth, hand for 
hand, foote for footer. 

THc Lawyers when they interpret this Law, they 
fay, that there is talio analogic a & talio jdentitatis . 
and they fay, that talio identitatis fhould be obfer- 
ved, if the caufe be alike, and the perfons, and the man- 
ner of doing. Example 5 a private man beaccth out his 
neighbours eye in fpite and malice, therefore his eye 
fhould be pulled out againe^but talio fimilitndinis is 
then to be obferved : when the fad varieth in many cir 
cumftances, as who did it, to whom he did it, &c. then 
talio analogic a fhould be obferved, but not identitatis : 
example^if a fonne fhould beat his father, he fhould nor 
be beaten againe,but he fhould die the death i here they 
jobferue not medium ret, but medium -per fin*. Example 
the fecond, in that Parable of Nathan to David, when 
the rich man came and tooke the pore mans fit ^o>> 
1 Sam. 12. 3. Here medium rei was not to be obferved, 
but medium per font, becaufehewas a rich man. So in 
commutatiue Iuftice we obferue medium rei, but in 
diftributiue Iuftice wc obferue medium per fin*. 

Againe,they diftinguifh betwixt Radamantheumjus, 
the ft rift fenfe of the Law, and ^vl^kcn^oj or ii\vrti4$ya>- 

Condition 2. 
Conclusion 3. 




The Arid fenfe of the 
Law of Retaliation. 


Of the Judicial! L<tt> of Moses. L i b. i* 

The milder fcnfe of the 
Law of Retaliation. 

The X&m/m Law of 

<n$, or recipnea pjena. The ftri<5l fenfe of the Law is, 
when literally they will haue eye for eye, and tooth for 
tooth ; the milder fcnfe of the Law, is, when they will 
haue fome other fatisfaftion for the wrong done : the 
Ierves generally follow this fenfe of the Law, if a man 
did beat out his neighbours eye, or his tooth • they fol- 
lowed not this Rhadamanthenm ius, or the drift fcnfe of 
the Law, that he fliould pay one of his owne eyes, or 
one of his owne teeth for it, but that he fhould fatisfie 
the man whom he had wronged, by paying fomuch 
money to him ,* for in thefe cafes that were not deadly, 
they held that they might make recompence and fatif- 
fa&ion by money.-and they giue this inftancc out of the 
Law j if an Oxe were wont to pufh with his home, and 
it hath beene teftified to his owner,and he hath not kept 
him in, but that he hath killed a man or a woman , then 
the Oxe (hall be ftoned to death, and his owner flaall be 
put to death, or if there be a fumme of money laid up- 
on him, then hefhallgiuefor the ranfome of his life what- 
foever is hid upon him, Exod. 21.30.31. Here he might 
rcdecme his life with a ranfome, becaufe he was not the 
dired killer, if he fatisfird the parties by giving a fum 
of money. So they held that they might fatisfie for 
fuch tranfgreflions which were not capitall, by paying 
of money. And the law of the twelue Tables amongft 
thcRomans faith.S/ unnmperfoderit ttnius )aciara malt art, 
j fintrumq; unim t ant am ut feeler is fai not am ge dare pop t • 
& quoniamfunefla & impia manns amputari ei debet, pro 
manu abbta, be f is patrimonii fui irrogat$tr,idq \ in folatiu m 
viu e)u>s cuiocalifunt effofi, attferto. If \\z had put out 
both the mans eyes, they would take but one of his 
eycs 5 and cut the hand from him for the other eye, and 
then they mitigated that part of thepunifhmenr, and- 
they made him pay the fourth part of his fubftance to 
\ relieuethcmanwhofeeyeshchad put out. 
1 The 

Of theft amongH the Iewes not Capital/, 

The Heathen fay, that Ceres the goddefle of Corne, 
cut off the fhoulder of Pel$ps, Ceres could not fet in a 
ftoulderofflefh and bone againe, therefore the gods 
tookethe next beft courfe,and they ordained her to put 
in a (houlder of Ivorie to Pehps : [b he that had beaten 
out an eye or a tooth of a man, he could not put it in a- 
gaine ; therefore they thought it good that heihould 
putinafhouldcr of Ivorie, that is, with his goods to 
maintaine him whom he had hurt. 


That theft amongft the 7^b^,was not capital!* 

E x o p 2 2 . 1 . If a man fhdl '/leak an Oxe or a Sheepa^ 
andkfflitorfellit, bejhallrejiorefiueOxenjor an 
Oxe, andfoure Sheepefor a Shetpt^. 

THeft by the Law of Mifis was punifhed by refti- 
tution, paying fometimes two for one, or 'foure 
for one,or at the moft Hue for one,& not abouc. 
The Hebi ewes had three forts of Cornmandements, 
firft, they had {Mitzboth Hhamttroth~] PrtcepUgr&vU, 
and \Mitzboth Kalktb\ Precept a levia.-thofc which they 
czW^Praecptd gravid, here they fay the punifliment is aL 
wayes indifpenlablc, as the murtherer is alway es to die 
the death. Secondly, they had Prxcepta lev'u, as not 
to kill the dam fitting upon the egges ; this was one of 
the judicial! Lawes of the lighteft forr,for there was no 
punifliment in Ifrael for tranfgreflion of this Law \ fo if 
an Oxe had killed a man, his flefli was not to be eaten, 
this was one ofthcirjudiciall Lawcs $ but ifamanhad 
eaten the flefli of fuch an Oxe, he was not to die for it. 

V Thirdly, 



Three Cats of Precepts 
amongft tfae Hebrcwe*. 






Of the hdkmll Law of M o s e s. L i b . 1. 

Hoff afHrmatiuc and 
negaciue Precepts bind. 

What the doubling of 

thedujllnuber among 
the Hcbrcwe $ fignificth. 

Thirdly, they fay, they had Pr£cepta media, where the 
punifliraent might be enlarged or dirniniflied, but not 
unto death, as in theft. 

\^4ffirmatine commandements binde not fo ftridly 
as Negatiues doe, this is a Negatiue, yee fliall not fuffer a 
Witch to Hue, but this is an Afftrmatiue, that the theefe 
fhall p3y fourefold or fiue; this Law had fundry excep- 
tions and mitigations, it might be extended or mitiga- 
ted, he was bound to pay fourefold,. but yet the Magi- 
ftrate might haue mitigated this,and taken but twofold 
from him 5 and they might haue extended it further, 
as Salomon extendeth it to fevenfold, Proverb. 6. 31. 
\lefhallem Sbibhgnathaijm] he Jhali pay fevenfold '.-the He- 
brewes double the duall number, ten in the duall num. 
ber,istwentie ; three is thirties and foure is fortie^ but 
when they come to feaven, here they double not. The 
light oft he Moone fhall be as the light of the Sunni> and the 
light of the Sunne fhall be fevenfold; then headdeth for 
explanation, as the light of fevendayes, Eft. 30. 26. 
Here Sbibhgnathaijm doubleth not in the duall number, 
as in the former numbers, but onely ftandeth for feven, 
he fliall pay Shibhgnathiiijmy that is, feven for one; 
fome interpret it a definite number for an indefinite, or 
he fliall pay fevenfoId,that is 5 as much as two for foure- 
butic is not the manner of the Scriptures to take the 
number under feven, for ft ven 5 or he fliall pay feven- 
folds t hat is, much more then he tooke ; and the words 
following fecme to approuc this interpretation, he (hall 
fay alltbefuhflatiee of his honfe. And fomctimes this pu- 
■niflimcnt was extended to death, as Davids fentence 
was, that he flioiild die the death, becaufe he tookc rhe 
pcore mans onely Cheepe. Some anfwerc that it was not 
for his theft that Davtdgiwe out fentence of death up. 
on him, bur for his oppreffion and violent chefr, as if a 
man had come by nighr, and had broken into a mans 

What the number fe. 
ven fignifieth. 

Theft amomU the Ie^es not capital!. 


houfe,andhadftollenany thing, then he might haue 
fafcly killed him by the Law, and he was not to die for 
it 5 but if he had come after the Sunne rofe,and had fto- 
len any thing, and the owner of the goods had killed 
him, then he was to die for it. 

But out of Davids anfwere we may obferue this, that 
theperfonagainft whom the finne is committed,aggra- 
vateth the finne,as for a rich man to fteale a poore mans 
fheepe ; fo the time aggra vateth the finne $ if the theefe 
came in the night to fteale, then the owner of the goods 
might fafely kill him, becaufe of his violent theft. But 
it may be asked, what is violent theft ? If a man fteale 
to fatisfie his hunger, that is not violent theft, but if a 
man fteale who may get his living other wayes,and Hue 
upon the fweat of other mens browes, or if he fteale 
from one that hath fmall means to Hue on,or if he haue 
meanes to Hue upon who ftealeth, this is judged vio- 
lent theft, andtheMagiftrate for this may put him to 
death. Thomas obferveth well,that the Mugiftrate may 
adde to the judicial! Law ofMefes according to the ne- 
ceflitie of the time, and greatncfle of the offence ; and as 
the Municipall Lawes of other Countries oblige not 
men,but in theCountrey where they are made,fo doth 
not Mofes judiciall Law; A Magiftrate in Ifrael was 
bound when a malefa&or was whipt not to giue him a- 
boue fortie ftripes,this Law bindeth not the Magiftrate 
now, (edcrefcentibus delicti ex after antur f c mt^ but the 
eoukk of mufes judiciall Lawes bindeth all people- 
this is the equine of ^0/cv Law, that for violent theft, 
a man fliould aiwaies die,and the Law judged that vio- 
lent thef: 5 which is not for a mans neceflitie zo fatisfie 
his life. 

What if a poore man had but a little to faue his life, 
and another were in as great extrcmitie, whether were 
this violent theft for him to take from the pooi e man in 
fuchacafc. V 2 No 

The perfon againft 
whom the theft if com- 
mitted aggravated the 

T&m 4 1. 2. 

Municipall Lawes bind 
onely in the Countrcy 
where they are made 



i 4 8 

Of the ludtcktil Lflb o/Moses, Li b-i. 





A difference bctwb* 
that which is done, and 
that which fhould bee 

Thofe that were to bee 
faved,cSeLord caused 

No doubt it were, therefore Chrift fayth, heethat 
hath two coats > let himgiue his neigbour one, to wit in his 
neceffitic, but not he that hath one coat, for then he was 
not bound to giue it. 

ItisalledgedP/w. 6. 30. that thetheifefhouldpay 
fevcn-fold,and not be put to death,but the jealous hus- 
band will kill the adulcerer. 

This place proveth nothing, it fhewcth onely what 
the jealous husband doth, it fheweth not what he may 
doe. And fecondly, for the theife, it fheweth onely 
what was the ufuall punifhment amongft the lerves, by 
their judiciall Lawes to take feven fold, but it fhewcth 
not what raay bee done by the pofitiuc lawes of other 

The conclusion of this is ; Now under the Gofpell 
theft is a greater finne then under the Law, and the ne- 
ceffitic is greater amongft us generally* then it was a- 
mongft them.And thirdly, that felling of men to make 
rcftitution for things taken by theft, is notinufea- 
mongft us, and therefore thceues may bee put to 

Of their proceeding in judgement before they 
executed the malefa&or. 

Ezek 9*10. Got through tloc midfl of Ierufalem, 
andfet a marfo upon theforelxad of tho/e thatjigh 


Hofe who were appointed to be fa ved amongft 
the people of God, he ufed to fee a markc upon 
them, Exod. 12. When the Egyptians were to be 

d ftroyecf, 

Of their proceeding before the execution. 

| deftroyed, the Lord commanded his people to fprinkle 
thebloudofthe Pafchall Lambe upon the lintels of 
their doorcs 5 and from this as Epfhmiw markcth, the 
Egyptians ufed at the Equinoxe in the Spring, to take 
vermilion and to rubbe over all their trees and h6i)fes 
with it, faying that, at that time of the yeere the fire had 
almoft burnt up all Egypt y and therefore they ufe this as 
afigne in remembrance of their deliverance. So the 
Lord commanded Ez>ekielto let a marke upon thofe of 
Ierufalem that mourned, whom he was minded to fane, 
Ezek. 9 4. 

But what was the reafon that he fet not a marke of 
deftru&ion upon them that were to be deftroyed, as 
he fet upon thefc who were to be laved * 

The reafon was, becaufe of the great number that 
was to be deftroycd,in refpedt of thehandfull that was 
to be laved, for where there was one to be faved, there 
was a hundred to be deftroyed 5 there were but feven 
thoufand who bowed not their knee to Baall, and of 
the great multitude that came out of Egypt, onely two 
entred into the land of Canaan. And Kevel. 7.4. of all 
the Tribes of 'ifrael there were but one hundred and for- 
tie foure thouland fealed in the fore-head. And in It- 
remies time it was very hard to find one that executed 
judgement in all theftreetes of Ierufalem Jer. j.i. There 
were a few good men at that time, as Uremic himfclfe, 
Ebedmeiech the Blackmoore, Friah the Prophet, and 
the Rechabites^ But the moft of the reft were naught, 
and if ' Ierufalem had beene fearched few had been found 
in it. Andrhiswas a griefe to the Prophet UMicab, 
wh ; ch made him to complaine 3 that heecmU not get * 
clutter to eate^Mica. 7. 1. meaning that the good men 
were perifhed out oi the earth. 

The Heathen learned this of the people of God, to 
marke thofe who were to be faved with the lecter ttau, 


Lt&.i.cml kAr.\%, 


God did net roar ke 
thofe who were to be 
deftreyed^becauie of 
their great number* 

v 3 


i 5 o 

The heathen marked 
the condemned with 
tbtUy and them that 
were abioi7cd in 
judgement ??ithw*. 

to death in one day, but 
for the lame crime* 



CDMH9 EfrdBores. 

Of the ludiciall Lctt> o/Moses. L i b. i. 

and thefc that were condemned with the letter 
was the cuftomc of the ancient warriors,when they re- 
turned from battaile, he who kept the rcgiftcr of their 
names, marked the names of thofe who returned fafe 
with the letter tatt, and the names of thofc who were 
wanting with the letter theta, the Latines learned this 
from the Grecians, the Grecians from the Egyptians, and 
the Egyptians from the people of God. Perfius 

Si potis es vitio nigrum prrfgere theta. 

They put not two to death in one day, except they 
were guiltie of one crime, and they giue this example-, 
If a man had lien with the Priefts daughter, he and lhe 
were not put to death both in one day, becaufc lhe was 
guiltie of a greater finne then he, therefore fhe was to 
be burnt quicke, but he was not to be put to death that 
day, neither was he burnt quicke as fhe was. 

How came it to pafTe then that they put Chrift and 
thctwo theeves to death in one day, fcing Chrift was 
condemned for affe&ing the Kingdome,and the theeves 
for theft? 

Chrift and the two theeves were condemned for one 
fault becaufe they were fewietgai, troublers of the peace | 
oftheKinsdome; and therefore the theife faid, thou 
art cVtS &v\wxw*tiinthe fame condemnation, Luke 23.40. 
Barrabas was a murcherer and fo fhouli hauedyed by 
the fword, but becaufe he made infurre&ion and trou- 
bled the common peace, therefore he was to be cruci- 
fied. And the Hebrews call thefe [perizim ] effracteres, 
and the Rabbins called them liflin, from ihe Greeks 
! word toK^i they tooke armes to trouble the peace of the 
Common- wealth, and they ufed to crucifie all thefe 
who troubled the Kingdomeand msdeinfurre<2ion. 


Of their capkall punishments. 



Of their Capitall punifhments. 

I o s h. 7. 25. And all Ifrael flonedhim with ftones, 
and burned them Tfritb fire after they had floned 
tbemfbith fiones. 

THere were fundry forrs of puniffiments inflicted 
upon malefa&ors by the houfe of judgement a- 
mong the Ietves.Somz of them were burnr,fbme 
ofthem were ftrangled, forae of them were ftoned,and 
fomeofthem were beheaded, and fome of them were 

He that lay with his mother, or daughter in law the 
wife of his fonne 2 or with a maide that was betrothed, 
Dent .a. 24. Or if a woman bowed downe to a beaft, 
Lcvit.2o.i6.{Qi\\cblafphemer,Levit.2/±. 14. and /- 
Mater, Dent, 1 7, 5* So he who offered his feed to Mo. 
lech, Levit. 20. 2, He that had the fpirit of divination or 
was a mzard,Levit. 20.27. He that profaned the Sab- 
bath, he that cui fed his father or his mother, Levit. 2 o. 
p. fo the difobedient fonne was ftoned to death. Beut. 
2 1 . 2 1 . He that perfwaded or enticed others to idolatry, 
DeHt.1%. 1. all thefe were ftoned todeath. 

Firft the Priefts daughter if fliecommittedadulterie. 
Secondly be who lay with his owne daughter.Thirdly 
he who lay with his fonnes wife. Fourthly he who lay 
with his daughters daughter, or with the daughter of 
his wiucs daughter. Fifthly he who lay with his mo- 
ther in law, or with the mother of his mother in 
law, or hee who lay with the mother of his father 
in law, his wife being yet aliue ; even all thefe 


Who Wjre ftoned* 

Who wctt term. 

Who were bebsaded. 
Who were ftrangled. 

152 Of the ludkiall Ldto of Mo ses, Lib»i- 

were burnt. lofh.j. 1 5 . He that is taken with a cur fed thing 
frail be burnt with fire, and verf. 25. all ifrael ftoned him 
withflones, firft he was ftoned, and then burnt. 

Thofe who kiilcd were beheaded, and thofe who fell 
away to Idolatry. 

The fourth fort of punifhment was ftrangling$w ch was 
the lighteft fort of punifhment capital among the lewes* 
Firft he who did ftrike hisfather or his mother. Secodly 
he who ftole a man in Ifrael. £><?//* .24.7.Thirdly any old 
man who hearkened not to the voice of the Synedrion. 
Fourthly a falfe Prophet 5 and he who lay with another 
mans wife. Fiftly,he who defiled the Pricfts daughter- 
all thefe were ftrangled. And the lewes fay 5 wherefoever 
this punifhment is fet down,/^ his bloudbe upon his mvne 
head, it is to be underftood of ftoning 5 but where the 
phrafe is found, let him die the death 5 and the punifh- 
ment not fet dovvne in particular, then it is to be under- 
ftood of ftrangling.But this holdeth nor,it is faid Exod. 
21. ll* be that fmiteth a man that he diefhallfurely beepnt 
te death r fo it is faid, that the adulterer fhall die the 
death,yet he was not ftrangled but ftoned.Z^. 16.40. 

This.ftrangling the Romanes changed into crucifying, 
which was called [fyc*ph] crucifigere, and the croffe 
was called [ ^eceph ] crux, and [gnetz ] arbor, and the 
Greekes called it ivkwfttvywiligmmgcmimm. 

Laftly drowning, Mat. 18. 6. It were better that a mil. 

ft me were banged abo^t his necke, and that he were drowned 

inthemidftoftheSea\ and the Greekes had xaWovtajKJy, 

they were put in a cheft of lead, and funke in the Sea, as 

Cafaubon fheweth out of i^ithen&tt*. 

What fort of punifhment is meant Gen.17.i4.he that 
is not circumcifedythat foule (ball bee cut off from his peo- 
ple t 

The Hebrewes expound this fort of punifhment di- 


SpT cfttdfigere *Ot 


^y j£>for< 

<%wt>fk in feU»*->M' 

f-PO Excifio 4 


Of their capitall pumfhments. 

verily. Kimchi faith, he (hall be ptinifhed by the Lord, 
but headdeth, that he' i?. much miftaken whothinkcth 
that the child not being circumcifed is fecluded from 
the life to come. Mofes Cotzenfis thinketh, that thefe 
who were not circumcifed the eight day, fhould dye 
without children, alluding to that place Levit. 20. 20. 
But all of them agree in this that the punifhmene is in- 
flided by the Lord. 

Exod. 31.14. whofoever doth 4ny worke on the Sabbath 
day hefhallbe cutoff from his people, and bee furelypnt to 
death, by cutting off here is meant, cutting off by the 
Magistrate, why fhould it not then be fo underftood in 
that place Gen. 17. 14. fo Levit.%o. 6. If any goe after 
wizards, I willfet my face again ft him, and cut him off^ by 
cutting off 'here is meant, to be cut off by the Magistrate, 
why is it not fo then to be underftood in that place of 
Genefis before mentioned ? 

CMaymone anfwereth to thefe places, diftinguifhing 
betwixt the manifeft tranigreffion,and the hidden tranf- 
greffion of the Law,if one did violate the Sabbath with 
a hie hand, and if there were witnefles, and he were ad- 
monifhed before not to doe fo, then he was cut of by 
the hand of the Magiftrate 5 but if he was not admoni- 
fhed fecretly before, and did tranfgrefte, then hee was 
cut ofFby the hand of the Lord. Bat wee muft diftin- 
guifh betwixt thefe phrafes 2>z;/M 7. 10. and 21. 6. 1 
Jhallcut off that foule, and tho&Jhalt cut off that fouk^Exod. 
22.i8»thoufIjaltmtfufferamtchtoliue, butwhen hee 
fayrh, I willfet my felfe againft that fouler which eateth 
blood, and will cut him off from my people, then it is meant, 
that by his owne hand immediately hee will cut him 

But what fort of cutting off by the hand of God is 
meant here * I 

It is not meant of any bodily punifhment infli&ed / 
X upon J 




Difference betwixtthefc 
twophrafes, I fall tut 
of &c. and though cut 






OftheLidiciall htte o/Moses. Lib-i- 

upon their bodies, or upon their pcfteritie, as the Iewes 
interpret it, but of excommunication and fecluding 
them from the Church. So Calvin, Junius, Deodati ex- 
pound it* 


Why they gauc wine to thofe who were go- 
ing to be executed, 

P r o v. ji. 6. Cj'm Tbmeunto tbofethatbe ofanbea- 
Vie heart. 

THeyu fed to doe three things to them who were 
condemned. Firft, they gaue them wine to drinke 
to comfort them. \^4mos 2.8. They drunkt the^j 
trim of the condemned in the honfe of their God-, that is, 
they drankc the moft excellent wine/or fuch wine they 
gaue to the condemned. Secondly, they ufed to apply 
Jirc/Tror, fofr wooll, which the Chirurgians apply to 
wounds to mitigate their paine,becaufe their death was 
a lingering death. Thirdly, they ufed to hold odorife- 
rous canes or reedes to their nofe to rcfrefh their 

But fee what miferable comforters the Iewes were to 
Chrift, Luke faith i^vxl^ov, they derided him, Lnk. 23. 
3 5 . for in ftcad of wine, they gaue him vinegar and gall 
to drinke, which was a moft bitrer fort of drinke 3 and 
the Lord faith Ier. 9. 1^ .Twill feed this people even with 
wormwood, and giue them water of gall to drinke. And for 
win® they gaue him Soya***, hyfope tycdaboutaro-d 
and dipped in vineger, and they gaue it him not to 
quench his thirft, but to fmell it inderifion. 


Theygaue Vine to tbofe that Ttere to be executed. 

They gane him wine to drink e mingled with myrrhe, but 
he received it not, Mark. 15.23. Chrift would not drinke 
this cup mingled with myrrhc ( for it intoxicated the 
braine ) that he might be fcnfible of the paine which he 
was to fuflfer for us. It is a great judgement to be beaten 
and not to feele it, Pw. 23.35. The Lord who went 
willingly to death, did willingly drinke the cuppeof 
Gods wrath for us 5 and therefore he was unwilling to 
drinke this cuppe,which would haue made him fenfe- 
lefle of the paine. 

They gaue him hyffope in ftead of wooll which 
fhould haue mitigated his paine, the tender mercies oft he 
wicked are erne 11. Prov.12.10. 

Chrift fufFered in all his fenfes, in his taft, they gauc 
him venegcr mixed with gall; in his feeling, whereas 
they fhould haue applied foft wooll, and bound up his 
wounds,&mitigated hispaine,they applied but hyfope 
fo in his hearing, he heard their bitter mockes and fcof- 
fing. And as he felt the grievous paine ofthecrofTe in 
all his fenfes, fo the wicked fhall fuffer the paines and 
torments of hell in all their fenfes. 
The conclufion of thisis,fin is fwect in the beginning, 
but bitter in the end; J Jam did eateafweet fruit, but 
here is vineger and gall a bitter potion offered to Chrift 
for it • the Uppes of af range woman drop as an hony combe, 
and her mouth is (moother then oyle> but her end is bitter *s 
wormwood ,/harpe as a two- edged [word, Pro. 5.3. 

They giuehim hyfope j hyfope was the laft purgati- 
on and fprinkling when the leper was brought into the 
Campeagainerand David alludeth to this, Pfal. 51. 
wafh mee with hyfope. So Chrifts death muft purge us 
from all our finnes, and bring us into the focietie of the 
Saints of God,that there we may dwell for ever. 





l 5 

The time that they en, 
tred to be Souidiers. 

Of the Judiciall LcCto o/Moses. L i b. i. 

Of their Warres,, When thou comme/l neare to a Qtie 
to fight agcunft it, then proclaime peace <vnto tt, 


FIrftletusconfiderin their warres, the time when 
they went to battell j fecondly, the manner how 
they pitched about the Tabernacle; thirdly, the 
manner how they marched when the Camp removed •, 
fourthly, the Proclamation made to them ,at their re- 
moving- fiflly, the conditions of peace offered to the e- 
nemie -fixity, what they did before they joyned bat- 
tel! ; and laftly, the fong which they had after the vic- 

Fitft, what time they entred to be Souidiers i the 
Levites entred to their Miniftery when they were rhir- 
tie ycares, Num 4.42. But the Souidiers entred when 
thev were t wen tie yea res, and they left off when they 
were fifiic ; nonc went to the warres but they who pay- 
ed the halfeflickell; the Levites were exempted, be- 
caufe they ferved the Lord in the Tabernacle, they nei- 
ther payed this halfe flickel!,nor yet went to the warres. 
Women likewife were exempted, She fhattarriethat 
■borne, divideih the (poyle^PfaL 63 , 1 2 . So were the weakc, 
fickc,and infirme, the yong, and the old under twemie 
and aboue fiftie- fo the capuues, and Idolaters, all rhefe 
were exempted, none of them payed the halfe ftickcH, 
or went to the warres. 

Secondly, when they pkehed about the Tabernacle, 
they pitched their Tents with their faces towards it, 
Num.i, at.becaufe of the refped that they carried to it. 


Of their Warns. 


They pitched round about the Tabernacle when they 
refttd in their Tents 5 and D^/dfalluderh to this, Pfal. 
j6. 11. Let alt 'that be about him, bring prefects unto him 
that ought to be feared '; there were three Tribes vpone- 
very quarter • ludajffachar^and Zabulon upon the Eaft . 
Ruben, Simeon, 2nd GWupon the South -, Fphratm, Ma- 
na(fe y and Benjamin upon the Weft * Dan, \^*Jber> and 
Nephthali upon the North, Num. 23.10. Whocannuw- 
ber the fourth part of Ifrael < Here is an allufion to the 
Carnpe as it was divided in foure quarters. 

There were three Tribes on every quartered a fpace 
betwixt them and the Tabernacle, and Utfofes and Aa- 
ron and the Priefts upon the Eaftjthe Coathites upon the 
South , the Gerfomtesupon the Weftjand the Merarites 
upon the North ; thefe lay betwixt the Tribes and the 
Tabernacle to watch the holy place ? So betwixt Gods 
throne and rhefoureand twentie E;ders compafiingit, 
were foure living creatures full ef eyes, Rev, 6, 10. 

In the firft place ludah pitched and removed Rrd^ 
ludah got the. firft place, of him the Kings were to 
come, he marched fii ft, he facrificed firft, Numbq. 12. 
Tudahgme a Lyon in his Colours. Themijlodes Aid, 
it was better to haue a Lyon to be a Capnine to a com- 
pany of I-Lrcs, than to hi-ue a company of Lyons and a 
Hart to be their Captains: The Lyon is firft [put] Ca- 
tu/m Leonis,x\\tn he is [Cefbir] cum wcipitfradatiMhzn 
he be^inneth to catch the prey, and then kck[tabbi'] 
when he groweth old. Firft, ludah was the Lyons 
whelpein Iojhuab's time, Iojh. 1. when they went out 
firft to Conquer the Land, then he wzsCevhir in Da. 
vids time 5 snd thirdly , he was [Labhi\ Gordatus Leo in 
Salomons time. 

And in placing of thefe Tribes^ ye (hall obferue that 
alwayes with the feebler Tribes there is a warre-like 
and a couragious Tribe placed, as with l{fichar and Za- 

X 3 bulon 

The pri!v<-£d^s*i ^£ 

y-QS Lie juvenis. 
*5 7 Leo ewtktu*. 

Whea *W J> wn tta 
Lyons nhelfKyhcLy » 
en, ami rhe fierce Lyon* 


A warreiikt Tribe pla- 
ccd with the more fee- 

m\y sM*n 

urn* "iw "? 

*V WIN'*****'* 

ty rftf &&M Ltffc o/M OSES. L I B-I- 

£#/** two feeble Tribes, Iudah is placed; l/facharwas 
dull like the AfTc, and loved to coutch betweene two bur- 
dens, Gen. 49. 14. So/^.15. 16. Why abo deft thou a- 
mongsi the Jheep- folds , toheare the bleating of the fleck es 
( or delighting to w hi (lie by the floe kes ) having no minde to 
helpethy brethren in the warres. Zabulon had no skill in 
the warres, he dwelt by theSca-fide,and gauc himfelfe | 
oncly to (hipping, therefore Iudah was joyncd to helpe 
theft two we Ae Tribes ; foin that vifion, Efa. 21.7. 
The Affe and the Camellare joyned together ; the Camell 
fignifyingthe Cfrledes, the more generous people, and 
the Aflc the Per flans ^ the more dull people. 

In the fecond companie was Ruben,Simeon, and Gad- 
Ruben unflableas water, Gen. 49. 4. So Si ween a weake 
Tribe divided in Iacob and flattered in Ifrael, Gen. 49. 7. 
now to helpe thefe they had the warre-like Tribe of 
Gad joyned with them, Gtn. 49. ip. Gadjedudjeguden- 
nu vehu \agnd gnakabh, Gad a troupe jhall overcome him, 
but be fhall overcome at the I aft t the men of Gad, were 
mightie men ofwarre, and had faces like Lyons, 1 Chron. 

In the third companie were Ephraim, mianaffe, and 
Benjamin, and Ephraim the moft warrelike of the three, 
Ephraim had skill to handle the Bow, Pfal. 78. 9. but Ben- 
jamin wa$[Ittorjad]he could fling with both the hands. 
1 Chron. 12.2. 

In the fourth companie were Ban, differ ,and Neph- 
thali 5 and of thefe three, Dan was the mod: valiant : 
Zabnlon and Nephthali were a people that jeoparded their 
Hues unto the death, Indg, 5. 18. but Dan was their Cap- 
taine,hecamcintofauethcraile of thehoaft, and he 
was called the gathering hoaft, and the Lordalludeth 
to this forme, Efa % 51.11 J will got before yen and gather 
you in: they left none of the weake behinde ihtm^Num. 
12, 1 5. and Miriam was fhut out of the Campe feven 

Of their Wanes. 


dayes for Leprofic,and the people journeyed not, till 
^Miriam was brought in againe:Z><*i//ialludeth to this, 
Pfal.2j. 10. Though my father and 'my mother (houldfor- 
fake me, yet thou wilt gather me up : Amalek cut off the taile 
of the Hefty Deut.25. 17. thefe are called the hindmoH 
oft he Hoft, loft. 10.19. 

Every one of theft quarters had their Captaine, and 
he was the wifeft and moft codragious, for frength and 
counfeB are for the wanes , Prov. 1 o • J • 2 Sam, 23.8. the 
Tachmonite } tov his wifedomc is [IoJhebeang~jhc fat in the 
Councell, and for his valour and courage he is called 
Uadino the Eznite, that is, who delighted to lift up the 
fpeare ; young and rafli youths are not fit to be Cap- 
taines, fuch as was Alexander the Great, who ran vio- 
lently rather thorow the world, than by skill or wife- 
dome, therefore Dan. 8. 21. he is called Hire us capra- 
rum, that is, ayoung Goat. 

There were foure memorable things to be obferved 
in this Campe $ firft, their order $ fecondly,their clean- 
linefle * thirdly, Sains caftrametantinm ; and laftly, how 
the Lord provided meat and cloath for them. 

Firft, the order that was in this Carape ; this was A- 
cies bene ordinata y and God who is the God of order 
and not of confufion fct them in this order. Balaam fa w 
this when he faid, Num.i^. 5 . How goodly are thy Tents, 
O Jacob, and thy Tabernacles O ifrael. As the v allies ar<Lj> 
they firead forth, as Gardens by the River fide, as the trees 
ofLign-aloes, which the Lord hath planted, and as Cedar 
trees be fide the waters. 

Secondly, Mundities, the cleaneneflTe and neatneife of 
this Campc,for the Lord commanded them when they 
weretoeafe nature to goe without the Campe, and to 
take 2 padle with them, and dig in the ground to cover 
their excrements. Dent. 23. 12. 


Ertty one of the Quar- 
ters had their Captaine 

S>u**h dnimdliddditur 
gemiymfamittrnm plu 
r*it> tHtufignifiidtnrd* 
mmAliti*dtmerttmeffc 9 
Oca. j 8. 7. 

The order of this 


Of the Iudkiall Law of Moses. Lib.i. 

The Lord provided 
meat and clatfcs for 
this Gampe. 

8'n'K? nmnrwt* 


Thirdly, Salus caftrarnetantinmjhere was none feeble in 
theirTribes, Pfal. icj. 37, and pes turn nonfnil ■ fermen- 
tatut, thy foote did not fwe/lthefe fortieyeares, Deut.S.q. 

Fourthly, the Lord provided well for this Campe, 
both meat and cloths ; meat. Be rained downe <JManna 
from the heavens, and fed them with the bread of Angels, 
and for their clothes they waxed not old, Dent. 8.4. And 
it is moft probable that their cloaths did grow with 
them as they grew, & thciryW* waxed not old upon their 
feete, Deut.29 . 5. Their (hoes did grow with their feet, 
anditfcemeththatthechildrens clothes were made of 
the clothes of them who died. 

The foure Captaines pitched their Tents at the foure 
corners of the Campe, ludah pitched in the Northeaft 
corner • Ruben in the Southeaft $ Epbraim on the South- 
weft j and Ban on the Northweft corner. Num. 2 . 2. E- 
very wan of the children oflfraelfhaM pitch by his own [lan- 
dard y with the Enfigne of their fathers houfefarre of about 
the Tabernacle of the Congregation jball they pitch. 

Of their Wme$ t 



A figure to fhew the Enfignes, Motto's, and 

order of the Tribes pitching about the Tabernacle* 

Retnrne, O Lord } mto the many thou funds of Jfr ad. Num. 10.3^. 


Rife up, O Lord, and let thine enemies be filtered, Num. 10. 35. 

Y When 


Of the hdiciall L<ft> o/Moses, Li b-i 

VtxiUi: tthtmur m*»**- 

Their Colours v?ere 
anfwerablctothe ftones 
ia ji*rtm breftplate. 

In their EnGgnes they 
bad the Emblems of 

Their Motto** in their 
Enfignci were out of 
theTcitamen:; of i*r*£, 
or of the fong of Mcfei. 

The Lord ms their 

When they arofetcmarch they fpread their Colours, 
and they faid^ FcxWdimm in- stmim Dei noflri, in the 
name of our God we wi'l <et up cr Banners, Pfbhdto.?. 

They had their Colours, their Enfignes, and their 

Fnft, their Colours; their Colours were according 
to the Colours of the ftones in rhr brcaflphtc of Aaron: 
Iudab^auc a greene Colour like the Smarag : Ruben & 
red Colour like the Sardius , Fphraim a golden Colour 
like the cbryfolite $ Dan gaue partie coloured of white 
and red like the Iajper. 

Their Enfignes were • firft, Judab gaue a Lyon ; Ru- 
ben the head of a man, becaufe he was the fh ft borne, 
and the head of the mnilie^phraim gaue the head of an 
Oxe, becaufe he was the fonne offofeph, who was cal- 
led Bos Dei, Deut. 33.17. His glory is like thefirflling of 
his Bulloch '.and Dan gaue an Eagle in his Colours, be- 
caufe the Eagle is an enemy to Serpents, the Serpent 
ihould not be put in his Colours but the Esgle, an ene- 
my to the Serpent $ Dan Jhall judge his people, Gen. 49. 
1 5. Dan is a Lyons whelpe, he jhall le ape from Bajban, 
Here he. is commended both for his wifedome and his 
fti ength, the Serpent doth not exprefle thefe two well, 
but the Eagle doth exprefTe them very fi:Iy. 

Thirdly , their Motto, ludcts Motto was this ; luda is 
a Lyons ivhelpe. Gen. 49. 8. Ruben li2d this ,VnJl [ able like 
water, Gen. 49. 4. Ephaims Motto was, hisglorieislike 
thefrjllingofhis Bulloch, Deut. 33. 16. Dan had this 
Motto, he jhall be a Serpent by the way, an Adder in the 
path, and fo every one of the Tribes had their Mot- 

The Lord as their Generalldwth in the midft of their 
Campc, and his Enfignes were the cloud and the pillar 
offire\thc Cloud to dircft them by day, and the pillarby 
night, then he was the guide of their youths iere. 3. 4. 


Of their Warns. 


The motto which chey gaue him was this, Mi camoeha 
baelohim lebova^uis fwnt tu Iehovainter Deos^md hence 
they made the name ohheMaccb*tbees,Mcm y Capb,Betb, 
J$d t and they were called Macbei at the firft, and after- 
ward Macchnb&i i and like unto this was that abbrevia- 
tion, Agla,attagnebber legmlam adonai,Tufortis in &ter- 
nnm Doming. 

When they marched, they kept not the fame order 
as when they pitched about the Tabernacle, for when 
they marched,/^, Iffacbar, and Zabulon went before ^ 
and the Gerfenites and the Merarites next them fet for- 
ward, bearing the Tabernacle, 17. In thefe- 
cond place came Ruben, Simeon^ and Gad,\vho lay upon 
the South $ and next them came the Cohathites with the 
Arke, Num. 10.21. After them Ephraim,Ben\*min >zxid 
CManaffe ; and Diz/zWalludeth to this, PfaL 80.2. Be- 
fore Epbraim and Benjamin and tJMana(feh y flirt e up thy 
flrengtb, and come and faue us ; he faith, before Epbraim, 
for when they carried the Arke Epbraim came behinde 
the Arlcc,and the Arke was before him, and when they 
refted,£/>£™/w was upon the Weft fide of the Arke, 
which Num. 2. 18. is called [jammab'] the Sea-ward, be- 
caufethe Sea lay towards the Weft, fo that the Arke 
both when they pitched and when they marched was 
ever before Benjamin, Ephraim, & Manaffib. In the laft 
place came Dan,.A(fer, and Nephthati\ Dan was in the 
Reareward of all their Camps throughout their Hofts, 

When they marched Afccndebdntcbamuffljim, Exod, 
13. 18. Aqmld& Symmachus, ^ctjrXaw-^oi, ^/ quint am 
coftam babebant cmfitam, becaufe they carried their 
fword at the fift rib, but Tbeodofion tranftateth it mwf 
£e»tarhcy went fine in rankes,when they marched they 
were faid to be Accintti^ Gen. 49, i$>. Num. 32. 17. 
1 King. 10. ii. And«SW0W#alludethtothis Prov. 30. 

Y 2 ii. 

Their marching was 
different from their pit- 
ching about the Taber- 


The manner of their 


Tn their marching they 
... . roenmauon 
for fouie fort* <rfpc°* 

What new houfe was 
meant in tb»s Procla- 

Of the Judkiall Lalo of Moses. L i b. i. 

31. fpeaking of the horfc girt in his loines, a warlike 
bcaft^fic for thebattell,and contrary to this [sdifcineJw 
when they lay afide their armour. 

Thirdly, they made a Proclamation in the Campe, 
that he who had built a new houfe, and had not dedica- 
ted it, fliould goe backe : Secondly, if he had planted a 
Vineyard, and had nor made it common,hc fhould goe 
backe : thirdly, if he ha<J betrothed a wife, and had not 
lien with her, he fliould goe backe : and fourthly, they 
cryed that all thofc who were fearful! and faint hearted 
fhould returne. 

He who built a new houfe, andhad not dedicated it, 
he fhould goe backe, which they expounded thus,if he 
had built a new houie,cither for his dwelling,or for his 
Cattell, or his Corne, then he was to goc backe to it, 
but if he had built a new houfe for pleafurc, and let it 
and taken hy re for it, then he was not to goe backe. 

Secondly, if he had planted a Vineyard and had not 
made it common,then he was to goe backe^where there 
is an AHufion to that forme fet downe in the Law, that 
the firft three years .after that a man had planted a Vine- 
yard, he might not eat of the fruits thereof, then the 
fourth yeare they were the Lords, and in the fift yeare 
they were made common, and then turned to the plan- 
ters ownc ufe,and it was all one whether he planted the 
Vineyard, bought the Vineyard, or had gottervit by 
inheritance or by giftv 

Thirdly, if he had betrothed a wife, and had not lien 
with her, whether fhee had becne a maide or a widow, 
he was to rerurne home : and this Lnmunitie from the 
wanes lafted for a whole yeare to thofe who-wcre new 
married ; but they fay, if the high Pried had married a 
widow he was not exempted, fo if an inferiourPricft 
had married a repudiate woman, or a common Israelite 
if he had married a baftard, then he was nouximpted. 
j Fourthly | 

Of their Wanes. 

i6 5 

Fourthly ,all thofe who werefearfull and faint-hear- 
ted, Qui mollis efl corde, Hebraic}, he fliould returnc, &# 
bemakehisbretbrens heart faint alfi, Deut. 20, So all 
thofe who wcregui-kie of any cringe were fent away, 
for finnc alwaycs makes a trembling and a faint heart, 
but the mifery is now that the moft lewd take them- 
fcluesto this calling, Pfal.6S. 30. Rebuke the company of 
the fyearemen, Hebraice, rebuke the beafts of the reedes ^ 
the Lord accounteth thofe profane Souldiers for all 
chcirfpeares but like beafts amongft the reeds, there 
are few like unto the Centurion, or Corneliw, who haue 
good Souldiers. 

Gideon made a Proclamation, ludg. 6. Whofoeveris 
f ear ef till, let him returne y and [0 there remained but ten 
tboufandwnd he tryed his Souldiers againe, and all that 
bowed downe to drinke he fent them away,& he tooke 
with him onely ihofe who lapped like dogges, which 
were but three hundred. 

Whether made he choife of thefe as the moft coward- 
ly, or the moft couragious > 

It is commonly holdcn that they were the moft cou- 
ragious who lapped like dogges, and lay not downeto 
glut themfelues; but if we will looke to the Lords in- 
tention here, we (hall fee that the moft feeble were kept 
hct-e, and not the moft couragious,for the Lord would 
not haue //r^/tobragge here, and to- fay, Mine own* 
handhath [avedme, Iudg.j . 3; The Lord would onely 
haue the whole prayfe of the Vidory. Now whether 
made it more for the praife of God,when he overcame 
with a few cowards, than if he had overcome with a 
number of valiant Souloiers : were notthey moft co- 
wardly, who duift not he downe to take leafure to 
drinke i But ran and lapped as the dogs doe about Ni- 
lus • the Lord made choite of the moft fearefull and co- 
wardly forhis glorie • ^x Marcus Crafus amongft the 

Y 3 Romans^ 

All that were fccowne 
for notorious rTnners, 
wedifebarged from 
the warns. 

Gukm Proclamation, 


Of the hdkiall htto of Mo ses. Lib-i 

Tlierearctwo forts of 

Remans, czukd to let bloud of the cowards, & he giues 
this to be the reafon, that that bloud which they would 
not (hed in defence of their Countrey, lhould now be 
(hed to their difgrace and fharae. 

They had two forts of warrcs; the firft were bella 
(pentanea, and the fecond was beUaprxccpti, new marri- 
ed men and thofe who planted a vineyard were exemp- 
ted from the fii ft warrc, but not from the fecond warre 
which wasagainft the Cwaanits, the Bridegroome was 
not exempted from this neither. 

Fourthly, before they joyned battle with the enemy 
to deftroy them or to facke their Citie, they offered 
conditions of peace to the enemies that were not to be 
deftroyed, if they fought peace of them 5 we haue one 
example, in the Cherethites, that were Davids guard • 
they were called Cureu by Virgil, Curetnm allabimur 
eras : So they were called Cretenfes^ thefc came of the 
Phenicians or PhiliBins ; Creta was a Colonie belonging 
to them, fee %jt&. 27. 12 . Phenict which is a haven of 
Creet.Deut.20. 10. And theconditions were three cfpe- 
cially. Firft,that they (houldreceiucthefeven precepts 
otNoab /Secondly, that they fliould be tributaries to 
them- And thirdly, that they (hould bee fervants to 

The Moabites and Ammonites were ftill excepted 
Dent. 3. 3, b'ut Detit. 2. p. difirefje not the Meahites nei- 
ther contend with them in battle, how then (hall wee re- 
concile thefc two places, when hee bids them not to 
feekc the peace of the ^Ammonite. 

The reconciliation is this, thou (hair not feeke rhc 
peace of ihcMeabite or Ammonite, but if they feeke it 
of thee, rhen thou (halt not diftreflfe them, nor contend 
with them inbattell. 

If they would not receiue the peace offered, then 
they cryed, dedatfe qui vult, fugiat qui vult^fngnet qui 
vult. Bc- 





Of their Wanes. 


Before they joy ned battell they comforted the Soul- 
diers after this manner, trttd in him who is the Saviour of 
l/raelinafft:c7ion, Ier. 14. §. this day thou fighteft, pro 
confefwne vnitatis diving qitbd deus unm t$,thai thy 
God is one, therefore, thonmayeftcarrie thy life in thy 
handfecurely, Lob. 13.4. and thinkc neither upon thy 
wife nor thy children, but put the care of them out of 
thy heart. And the Apoftlealludtth tothis, 2 r/w.2.4. 
that he who gotib to the wanes, entangleth not himfelfc^ 
with the cares of this world. And they exhorted them to 
caft the care of their houfes, wiues/children, and farai- 
lie upon the Lord,, who will provide for them : 1 Sam. 
25.28.29. The Lord will provide afure houfefor my Lord 
the King, becaufe he fights the battles of the Lord, and his 
foulejhall be bound up in the bundle of life. 

When they marched nccrcr their enemie, they rai- 
fed the duft with their feete which was the neercft figne 
ofwarre: and Chriftalludeth to this forme Mat. 10. 
When yon come into a houfe offer your peace ^ and if they re- 
fuse itjjhake of the duft of your feete, and let your peace re- 
turn to your felfe: when the enemies were overcome, 
they fell downc at the Conquerours feete, and fecmed 
to licke the duft under his feete ', PfaL 1 8 . 

And fo they ufed to caft a fire-brand within the e- 
nemies land, and the Prophet obadiah alludcth to this, 
verf iSjhere (hall not one be left aliue in the houfe of E- 
fan, theSeventietvan{\atehMf<pofov, that fhall carrie a 
fire-brand. Such were \hok f^ciales amongft the Ro- 
manes, who threw a fpeare into the enemies land in de- 
fiance of the enemie. 

After the vi&ory they divided the fpoile, and then 
they fu ng Iwrfxeov, or carmen triumph al^j . 

It w;:S their manner after the victory to fing a fong of 
praife, &$ UHofes and Miriam did, Exod. 15. fo Barak 
andDeborahJudg.sSGDavidrticrhe had conquered ail 

his I 

nip* m 

ke thdt veitl banc peace, 
It bim have peace. 


He tbjt mUlmdfo rearre 
let bim make warre. 

Lam. f . 9 in aylma 
mjlrd ferimHSfanem^ 
idefi, ift ptrxulo amma. 
foPfah 'ag.animdm-u 
in nsdnu met. 

What they did when 
they were at the ihocke 
of the battell* 


When the fong of try* 


Of the kdkiall Law of Mo ses. L i b.i. 

The women did ling 

The fubjed of Defo 
tabs feng. 

his enemies fang the eighteenth Pfalme, fo Revelation 
ip. when all the enemies of the Church (hall bee fub- 
ducd, they [ball flag afongtfpraife to the Lambe who fit- 
teth upon the throne. 

The women efpecially did fing this fong, and there- 
fore Pfal.68. 1 1 . it is hid^great were the company, [ham- 
mebhaffberothf\ of thofe that publijhed it, in the teoii- 
nine gender, of the women that published it. 

In this fong of vi&ory the King is comracndcd,that 
he afcendedon high, and led captivittccaptiue^and received 
gifts or ranfomes from tbecaptiues, Verf 1 8 . And the A- 
poftleapplieththistoChrifts vi&ory over all his ene- 
mies, he amended on high, and gaue gifts to men,Ej>he.$.8. 
And in this fong of victory, they fung thisCarmen ama- 
b&»m,z fong by intercourfe, I will bring againefrom Ba- 
ftn, I mil bring my people againe from the depths of the 
Sea, Verfi i . They remembered thefc two deliveran- 
ces in all their fongs of thankefgiving for deliverance : 
firft, how the Lord delivered them out of the red Sea 5 
and fecondly* that deliverance from Og King of Bafhan 
when he came againft them . 

to God, whogaue the vi&ory. Secondly, it maketh 
mention of the inftruments which be ufed in this vi<5io- 
ry,asthe ftarres. Thirdly, it condemneth thofe who 
would not come, as Merofh : and fourthly, it commen- 
deth thofe who came willingly. And laftly, a prayer 
againft the enemies of the Church, Verf. 28. 


Of their Burials, 

Of their Burials* 

G e N.49.29. Andhe charged them and/aid unto them, 
lam to be gathered to my people, burie me with 
my Fathers. 

IN their burials, firft, we are to confider the place 
where they buried them 5 fecondly, the ceremonies 

which they ufed at their Burials * thirdly, the forme 
of their Tombes 5 fourthly, the great charges that they 
were at in their burials^and laftly", how they comforted 
the living after the dead were buried. 

Firft, the place where they buried them, it was com- 
monly without the Citie 5 In Iernfalem they were buri- 
ed without the Citie neare the brooke Kedron, Mat.zj. 
53. ^dndmany arofe, and came out ofthegraues,and went 
into the holy Citie, and off eared there: fo the widowes 
fonne of Nairn was buried without the Citie,I«/r.7. 12. 
fo the pofleflfed men walked amongft thegraues info- 
litarie places, Mark. 4. 37. AndChrift was buried in a 
Garden without the Citie. 

They buried all of one femilie together, iSam.$.i. 
they buried thebonesef Saul and Jonathan in theburiallof 
their Fathers : fo £09.33. 2. therefore they were faid to 
be gathered to their fathers • and D^Walludeth to this 
forme when he hixh^gather we not with the mcked. Pfal. 
30. For all the bodies of the faithfull were laid toge- 
ther, fo are their foules gathered together, & this i$ cal- 
led, the bundle of life, iSam.i 5. The Creeks called ihofe 
who were not buried with their Fathers, fcrttyp¥«> out- 

Z They 



The plate where they 
ufed to bury, 

With whom they "were 


OftheMiciall htto o/Moses. Lib-i 

The faitfefullwcrcbui 

nc J togc th:r. 

The ftrangm cower- 
ted, dzfczd f be buri- 
ednith the faithfull. 

Tfee Ceremonies in 



How thefe words are 

to be un Jcrftood, he 
tAHzbt tbtm the *fc of 
tht Bonr. 

They buried the man and the wife together, as Abra- 
ham and Sara, in the field of Ephron.Gen 2 5 . fo la fob and 
Leah, Ifaac and Rebecca, fo Tobias ?nd his wife were bu- 
ricd together, 7^.4.4. And hereby theyfignificd the 
conftancie and loue which fliould be betwixt the man 
and the wife, and that they died in the fame faith,rhere- 
fore the Orthodoxe Church when they died they 
would not be buried befides Heretickes ^ Sophronim 
faid, Noli me tangere h&retice neqne vivum nequt mor- 

They buried ftrangcrs in a part by themfelaes,^. 1 . 
18. this place they called it Kebhergalaja, fepulchrum 
exterorum: when the Grangers were converted to the 
faith, they defired to be buried with the&ithfull • as 
Ruth faid to Naomi jvhere thou diefi there will I die and be 
buried, Ruth 1.17, 

Secondly, they ufed many Ceremonies in thek bu- 
rial!, firft,they/i/?^iS4/».^^ iSam.i.ii.andthey 
mourned and wept and fafled while even • fo 2 Sam. 3.34. 
!><n7*/faftcd for Abner till the Sunne was fet. 

Secondly ,they wept, as for Aaron thirtie dayes,Mm*. 
20. ip. fo for Mofes, Deut.34. 8. fo for Saul and Jona- 
than, 2 Sam 1. 12. fo for Iofia did all Jfrael mourne, 
2 (hron.^. 24. F amiltes lament edjhe men by themfelues 
and the women by themfelues, Zach. 1 2 . 1 2. fo Lttk. 2 3 . and 
the wvmen followed after weeping. They mourned and la- 
mented chiefly for their Kings, lere.34. 5. and they will 
lament thee, faying ah Lordly lamented for their Kipg 
as the widow doih for her husband, for the King is the 
husband of the Common- wealth, and when fljee wan- 
teth him fhc is 3 widow. Lament. 1. 

Such was the lamentation which David made for 
Saul and Jonathan, 2 Sam. i„ 1 8 . ic is called there the la- 
mentation of the Bow, hecommanded to teach the chil- 
dren of ifrael the Bow, it is commonly tranfhtcd, he 

X taught 

Of their Burials. 


taught them the ufe of the bow, or to ftioot with the 
bow, but this is impertinently caft in, in the midftof 
Davids lamentations,that he taught them the ufe of the 
hw.but it fliould be this way tranflatcd,he taught them 
this lamentation, intituled the Bow, for it ms the man- 
ner in old times to giue fundry titles to thefe lamentati- 
ons, as, Fiflula, Scutum ,Ovum,Ald, Stcnris . fo PfaLtf. 
to the chief e Mufitian upon Shonannim, as yee would fay 
upon the lillies, the fong of the marriage is intituled the 
lillie. Chrift is, the lillie of the valleyes, and his Church 
is as the lillie among t homes, therefore this marriage- 
Pfalme is intituled the lillie 5 fo the title of this lamenta- 
tion was Arcus, the Seventie tranflated it well David e- 
dickt threnumhunc, & it is fubjoyned that he made this 
lamentation, that he might teach it the children of Ifra- 
el$ and Iofepbm addeth, that the lerves did diligently 
learne thefe Lamentations even unto his time, the reft 
of this Lamentation is fet downe in the Booke of the )ufl y 
verf.i 8 And to tranflate it he taught them to (hoot with 
the bow, were not pertinent, for they had skill in the 
ufeofthebowalreadie, 1 P4r.12.andk was not for vn- 
skilfulneflfe in the ufe of the Bow that the Philiflimso- 
vercamethrm. When iofids waskilled in thebattaile, 
Ieremie made his Lamentations or fy w* s for him. When 
they buried their dead they had Minftrels, Mat. 9. % j. 
who fang the praifes of the dead, this the Greekes called 
iaAe^ev, and when the corps were to be carried out, they 
cryed Conclamatum elf 5 and they hy red Praficas, mour- 
ning women . Iere.9 . 1 7. and when thefe women tiid fing 
the dolefull fong, (he that was the chiefe mourner fang 
over carmen <S/kgi£©7cv at every reft $ the like wee fee in 
Pfal. 136. for his mercie endurethfor ever : f o Iere. 9 .18. 
the chiefe mourner repeated thefe words in the Lamen- 
tation,*^ onr eyes may run downe with teares, and our eye- 
lidsgf/fi out with waters : fo E%ek.i6. 7. howartthou de- 
Z 2 /iroyed 

Euftatius Ub % 



The ftratagemc that 

Herod u{cd that men 
might lament (othii 

They embalmed the 

They ^med Tweet O - 
dour 5 tor the a. 

Of the Judicial! Ltfo of Moses. L i b # i. 

Jlroyedthat tvaft inhabited of 'Sea-faring men. 

They lamented not for their wicked Kings when they 
dkd$Hcr$d fearing that he ftiould no: haue this honour 
done to him when he died,commanded when he was a- 
bout togiue up the Ghoft, that a number of his wifeft 
Counfellours fhould be gathered together,and that his 
Guard ihould inviron him about, and put them all to 
the fword,that there might be a lamentatio at his death, 
which they were purpofed to haue done, unlcfle that 
Salome the filler of Herod had prevented it, anddifco- 
vered to them the plot,and then they kept a fcaft of joy 
in remembrance of that deliverance, as they did at/&*- 
mans death. 

Thirdly, they ufedtowafli the bodies of the dead, 
this was called (WIi^sIS* vsxf«y, and fo they waflicd 
the body of Dorcas and laid it in an upper chamber, 
there was alfo ftarkfipif toA I2v v*xp w, Eeclus 31*25. that 
is, a wafliing ofthemfelues for touching of the dead •, 
and the third was mfttfp); ftrif 78r wxj «v,baptized for the 
dead, that is, counted as dead men, iCor. 15. 29. for 
when they were baptized they went downe into the 
water, and were baptized all over the body. 

They embalmed the bodies Sazrleiv & Svkpiafe/v differ. 
likpA£w is to prepare all thofe things which feme for 
the embalming of the body,and this was called a bury- 
ing among the Fewes, they ufed much this embalming; 
of the bodies before they buried them,but now becaufe 
the doctrine of the Rcfurredion is fo c!eare 3 this cere- 
mony of embalming fhould not be ufed. 

When they embalmed the bodies of their Kings, 

I ihey burnt fweet odours for them, as for expand for 

Zcdekiah,Iere.^. 5. Then fialt die in peace, andrvithtbe 

burnings of thy fathers the former Kings, fofha/l they burne 

\ odours for thee ^ Although Zedekiahs eyes were pulled 

I out of his head, and carried captiue to Baby let ; yet he 


Of their Burials. 

x n 

is faid ro die in peace, becaufe he had all thefefolemni- 
ties performed to him in his funerals. Thofcof 'Iabejh 
Gilead tookt the bodies of Saul & his fonnes and burnt 
them, and buried their bones under a tree, iSam.^i. 
13. To burne their bodies here is not meant, that they 
burnt them to aflics, and then buried their bones, but 
they burnt odours upon their bodies untill they were 
buried 1 for thefc fpecches are all one, combnrentte, as 
the Latines fay, comburent tibi y as the Hebrewes fay, 
xA*A>vty ere, asthe Greekes {ky y et aromatizare, as thcE- 
vangelifts fay,for every one of thefe phrales fignifie the 
great pompe which was ufed at their burials. And 
where it is (aid, they buried their bones, it is to be under- 
ftood by the figure Synecdoche, their bodies, 2 Sam. 1 . 
Are we not all rf his bone ; (oGen.z.Sheisflefh ofmyflefh, 
and bone of my bone h and this laft part here is but an ex« 
planationofthefirfh Iecbonia* wanted this honorable 
buriall, and therefore is faid, to be buried with the buridl 
of an K^fffe, Iere. 22 . which was, infefultafepultura. 

The heathen burnt the bodies to aihes before they 
buried them, becaufe that they thought, that the fire 
purged the bodie, but the greateft abufcof all in bur- 
ning of the dead, was when the King of Moab tooke the 
King of Ammons fonne, and burnt him to Lyme, and 
then, (asthefowfay) with that incrnftarunt muros, 
they plaifterd their wals. 

By this we may undeiftand why the Scripture brin- 
gerh in Og the King of Bafhans bed, faying, is it not in 
Rabbath of Ammon unto this day iDeut. 5. 1 1 . this was not 
his {keping bed, but his funeral! bed, for when they 
were dead, they laid them upon a rich heu, and burnt 
odours over them, untill their friends carried them ro 
the graue, and then they came home and burnt the bed 
and things belonging unto it.Nowthe reafon why th*.s 
bed ofog burnt not, was becaufe it was made ofyron, 

Z 3 fo 

How thefc phrafes are 
tefeeunierftood y awi. ■ 
hmentte Qrmmhrmt 

The Heathen burned 
them to allies. 


0) the hdkiall Ld*> of Moses. Lib-i 



Their burials were 


Th; Prophets were a1- 
fo buried in lately bu . 

fo fay Rabbi I fade Abrabaneel, and ^yirriss CMontanw. 
They had funcrall feafts called *tfih'mt*, therefore 
£^.24. 1 7. when his wife died he was forbidden to 
eat of that bread, eat not the bread of men • Enofbim^ that 
is, the bread of mourning men -, thefe feafts they called 
afterwards,/***//** &filicemu y and they ufed to fee the 
meat upon the g* aues of the dc^lob.^.ij.poure out thy 
breai upon the buriall of the jujl : fo Ecclef.30.18 asmef 
fes of meat fet upon thegraue-j. 

The third thing to be considered in their burials, is 
the forme of their Tombes, the Kings were buried in 
ftately Tombes together in the Citie of David, and 
thofe Kings who were not buried there, were thought 
to be bafely buried, if they were not buried in the buri- 
allof David, or in the buriall of the Kings in Mount 

The nobler fort fome of them had Caues hewed out 
of a rocke, which had feverall burials within them, and 
Chrift was buried in fuch a buriall, Efa. 53. p. He made 
hisgraue with the wicked, and with the rich,\Bamathau~\in 
exceljis,that is,although he v*as crucified with the wic- 
ked, yet he was buried in the Tombe oflofeph, not in a 
bafc buriall but an honourable buriall, which was To- 
fephs ownc buriall, who was an honorablcman. 

The Prophecs were ufually buried in ftatelyTorabcs, 
Iere. 26.23. And Tehoiakim fent for Frias the Prophet out 
of Egypt, andcanfedto flay him with thefwerd, andcaH his 
deadbodie in the graves of the common peopleithc Prophets 
were nor ufually buried in the burials ohhe common 
people jfo (JHati 25. 29. Woe be to yen, becaufe jee build 
the To zbes of the Prophets, and gar m[h the f pule hres oftt?e 
right eons. 

For the common people they were but laid in the 
ground, without any Tombe, Lyk-i r. 4. Tee are like 
grants which appeare not, and the men that walke over them 
are not anwe of them. m They 

Of their Burials. 


They had fomc markes of diftin&ion to difcernethe 
Tombcs of the better fort ; example we haue of this in 
l9Jhtta 24.3 o . it is faid there,that they buried him in Tim. 
natb-berah,butltidg.2.p. they buried him in Timnath- 
heres ; fferes is called the Citie of the Sunne, and they 
changed the name of theTowne,becaufe lo(h»a was bu- 
ried there, whofe fepulchre had the pi&ure of the Sun 
drawne upon it, as the Iewes write, and the fepulchre of 
Elijha was knowne by it felfe in the fields, 2 King* 1 3 . 

Fourthly, they were at great charges in burying of 
their dead, it was fo great that many times their friends 
rcfufed to bury them 5 therefore Gamaliel who was a 
man of power and credit amongft them,reftrained this. 
Nicodemus lent for an hudreth pound weight of Myrrbe 
and Aloes, to embalme Chrift, lob. ig. 39. and Chrift; 
allowcth the faft of Marie, Mata6. 10. when (he pou- 
red the boxc of precious oyntment upon his head, why 
trouble ye the woman, for {he hath wrought a good merke up. 
on me: and Gamaliel ordained that none fhould be wrap- 
ped in filke,butall in Ktmcn, and no gold put upon 
them. So amongft the Romans they were glad to dimi- 
mfhxhefe chzrges,triafi velit reeinia & vincula purpti-- 
rea^& decern ttbicinesplm ncadbtbeto. 

Laftly 5 after the buriall was ended they ufed to com- 
fort the living after this manner; firft,^ cmfolatio tua 
in Calls ; fecondly^ quis audet dco dicer e, quid fectfti 1 
thirdly, they repeated thefe words oiEf^y, chap. 25,8. 
he will (wallow up death in viclme, and wipe away Mite ares 
from their faces 5 and Pfal. j2.t6 they JhallflGurifh a a d 
firing againe 0s thegra/fe on the earth : they buleeved the 
refurre&ion of the bodic, therefore they called the 
Church-yard [Betbchaijm, J dom'us viventium, and as 
our foules lodge but a while in the bodtc as inataber 
nacle, 2 Cor. 5, 1. fo our bodies lodge bur awhile in the 

. grade 

ttnn sd. 


They comforted tfe* 
Jiving afar the dead 
Were buried. 

wn r"Q Dm** 

>» HKtMW. 


Of the Judicial! Law o/Moses. Li b.i. 

an^w »a nor 

tpriD rapan 

Dentin** pen/a )d8»r*m 


graueas in a tabernacle, Adi.i.i6. xaWW^rfiy fkfli 
refteth in hope as in a tabernacle, and then they cryed, 
Zacor kignapher anachnu^ remember that m are but dust, 
and they conclude with this of lob 1. the Lord hath gi- 
ven cjr the Lord hath taken J?le(fed be the name of the L ord m 
When their little children died, they ufed not many 
fpecches of confolation,but onely faid, the Lordrecom- 
fence thy loffey lob hath a notable faying, I came naked 
out of my mothers wombe, and I fhall goe naked thither a- 
gaine^ How fhall I goe thither againe t it is not taken 
for the fame place, but for the fame condition -, hence 
it is that the inferior parts of the earth are called both 
the mothers wombc and the jgraue, Pfal. 139. 15. 1 was 
eurioujly wrought in the lower farts of the earth ; that is, in 
my mothers wombe, Ephef 4, 9 . Chrift is faid to def- 
cend into the lower parts of the earth, that is, into his 
mothers wombe, and fee the affinitie betwixt the belly 
andthegraue, Chrift joy neth them together, Mat. 12. 
As Ionas was three dayes and three nights in the belly of the 
Whale, (0 fhall the fonne of man be in the heart of the earth : 
and Salomon, Pm>, 30. joy neth them together, there are 
three things that are not f at is fed ^ thegrane, and the barren 
wombe, &c. 

Thcconclufion of this is, let us remember, lob 30. 
23 . that thegraue is, domus confiitutionis omni vivo,xhzt 
is, the houfe in which we are all appointed to meet, 
and it is damns fault, the houfe of our age in which 
we dwell a long time, therefore we fhould often thinke 
of it, and not putthccviil d;*y farre from us, and. make 
a covenant with death. 



Of the Ievyes Occonomicks. 

Of the time of their <%epasl. 

Hey had but two times of their Repaft, 
JZ& Dinner and Supper,they had no break- 
|^. faft j Peter had eaten nothing atthefixt 
houre, \^£cl. 10. 10. and <<sitt. 2. 15. 
thofe are not drunke as yee fuppofe, feeing it 
is hut the third four e of the day. 
Butitmayfeeme, that they ufed to breake their faft 
in the morning; for Ioh. 2 1. 4, it is faid, that when the 
morning was come y leftis flood on thefhoare andfaid, chil- 
dren haueyee any meat i 

The reafon of this was 5 becaufe they had firtaedall 
the night, and being wearic they refrefhed themfelucs 
in the morning jbutwereadenot that they ufed ordi- 
narily to breake their faft in the morning. Ecclef. 1 o. 1 6. 
Woe to thee land, when thy Princes eate in the morning : 
they did not eat in the morning, becaufe it was the fit- 
ted time for judging and deciding Controverfies ; and 
therefore the Whores of old were called Nomria, be- 
caufe they came nor out to commit their villany till af- 
ter the ninth houre, when men had ended their bufi- 
ncfTes • and the Lord biddeth them execute judgement }n 
the morning, fere. 21, 12. 

The time of Dinner was the time when they refre- 
fhed themfcluesfirft. Ioh. 21. 12. le fits f aid unto them, 

A a c r*ne 



Perfins Sa^r. 


Of the Ieftes Oeconomicks, 

All Banquett called 
Supper* lometimes. 

TheT Greek?* fed more 


IM53.. Dm Utdttd* 

I They mcafured the 
houres by their £ha . 

cowe and dine? fo Luk. 11.37. Lindas he (pake a certaine 
Pharifie be fought him to dine with him :and the fecond rc- 
frefhmentwasatthetime of Supper 5 this was called 
Www; they fpent a longer time at Supper than at Din- 
ner, and therefore afterward they put Www for *f«w, 
Dinner, and they called all Banquets, Suppers, in what 
timefoever of the day they were, although they were 
not in the Evenings and Wtvoi & fyw,permutantttrAhz 
one is put for the othcr y as that which Matthew calleth 
a D/MKr,cap.2 2#4. Lnke calleth a Supper, 14. 16. 

The Greekes had i*t*wfy'w,prandi»m 3 fccondly,thcy 
had itiknh y a refrefhment betwixt Dinner and Supper, 
which is called Merendaj. beaver or afternoons drinke 5 
and they called this C*;w wfWf^wi § thirdly, they had 
their Supper,and then they had Banquets after Supper 5 
and this the Greekes called fadifvivj**, Lathe come/fa- 
tio, &A i5 X0pcc£€ir, to keepc a Banquet with whores ^ 
andlWalludeth to this word,2fo*».i3. i$.Letuswaike 
honejlly as in the day . M eV-x»f*o/fc not in rioting and drun- 
kenneffc, not in chambering and wantonnejfe. Andfc>;caufe 
the Ierves ufed to travaile fo farre before the heat of the 
day, therefore they called this fpace which they travai- 
led dUtam ten A y Gen^. 16. This flieweth their mode- 
rate dyet. 

They were fparing at Dinner, and they fed more free- 
ly at Supper $ the Lord gaue them bread in the mor- 
ning, and but Quailcs at night, Exod. 16.12. 

They went to Supper at the ninth houre ? after the B- 
vening Sacrifice, and before the fettingof the Sunne 
they ended it 5 this was called Hefperifmue ; the ancient 
Greekes called this s«<x" » &***2f, that is, the time when 
a mans fhadow was ten foot in length, for they mcafu- 
rcd the houres by their fhadow, when the fhadow was 
of fuch a length, then it was fuch an houre • when their 
fhadow was fixfoot long,then they ufed to waih them- 


Of the time of their (RepaH, 

felues, and when it was ten foote long, then they went 
to Supper. 

The meat upon which they fed at Dinner and Supper 
was called [Sagnadah] their fuftentation, and [Tereph] 
vif/us their foode, which commeth from the roote Ta- 
raph, to take by rapine, or hunt for the prey ; becaufe of 
old they hunted for their meat, Gen 27.3. Take thy wea- 
pons, thy Quiver, and thy Bom, and got out to the field, and 
take [hunt] mtfome Vemfon. 

Things let before them upon the Table were Efculen- 
ta,pocdenta,& condimenta,tht firft for meat,the fecond 
for drinke, and the third for fauce to relifli their meat ; 
Meat and drinke the Scriptures oftentimes exprefle by 
bread and water, 2 King. 6.22. fet bread and water be- 
fore them^thut they may eat and drinke: then it is added 
in the next verfe, he prepared great provifion for them. 

Their bread was of Wheat, Barley,LcntiIs,& Beanes, 
Wheat was the moll excellent bread, Deut. 3 2. 14./ fed 
thee with fat of the kidnies of Wheat e $ this bread when it 
was not fermented, was called the popes bread,Deut.i6 
3. becaufe the poore had not leafure to ferment it. 

The fecond fort of bread was of Barley, which was 
abafer fort of bread, ufed onely in time of fcarcitie, 
Revel. 6. 6. And for the bafeneffe of it Gideon is com- 
pared to a Barley Cake, Indg. 7.13. thofe were called by 
the Greekes xj^o? «yo«,eaters of Barley -this Barley-bread 
is a bread which nourifheth little, therefore it was a 
great bleffing of Chrift, when he fed fiuc thoufaod 
with fiue barley 1 -:>aues, /i^ 6. 9. 

They had a more bafer fort of bread made of Len ils, 
Millet, and Fitches., Ezek. 4. p. Darnel and his compa- 
nions eat of the Lentils, Dan.i. 12. And the rcafon fee- 
methto be this why they cat Lentils and refufedthe 
Kings meat, becaufe they ufed not thefe Lentils in their 
Sacrifices to their Idols. The Romans of old tooke their 


'• HSfO fulcrum. 
*"iyD Fubirt. 

What tilings were fct 
upon the Table, 

Of their bread. 

Barley a bale bread. 

Why VAttitl cat Leah 




Of the Ittozs Occonomicks* 

Of their drinke. 


i^OQ mfcuiu 

The fpare-dyet of Gods 

Three for" of Jyn. 

name from thofc, and they were called Levticnli ejr Fa- 

They ufedalfo to cat herbes, Prov.if. 17. Better k 
a dinner of herbes where lone is, than a flatted Oxe and 
hatred therewith : and Rom. 14. 2. another who is weaken 
eateth herbesimd the reafon why they would eat herbes 
feemeth to be this, becaufe men before the Flood eat 
herbes onely. 
Their other meats were called opfonia,andthciv cour- 
feft fort of meat was Locufts and wilde honey, Mat. 3 . 
4. there were fundry forts of Locufts, of which, foure 
forts were cleane, Levit. 1 x. the reft they might not eat 
of them. 

Their drinke was water, Sicera a compofed ftrong 
drinke, and wine mixed, or «*f*rov not mixed ; if they 
mixed it with water, then they werefaid j^xeW, and 
when it was mixed with fpices,it was called [Mimfaeh] 
Lihamen, muftum. 
Their Condiment a, the fauces which made their meats 
to relifli, were Salt and Vinegcr onely. Ruth 2. 14. Dip 
thy morfeUintheVineger. 

By this which hathbeenefaid,we may perceiue what 
was the fober dyct of the people. of God in old times, 
they ufed but a fparedyet \ this was called by the La- 
tinos, CM en fa neceffariOr, & Seneca have menfam prodttxit 
adaqmm &panem. 

There are three forts of dyetsfctdowncirnhe Scrip- 
ture \ lehn Baptifts dyct, Chi ifts dyet,9nd the Epicures 
dyer: John the Baptift £4/#f neither eating mr drinking, 
Mat 1 1.1 8. That is,he eat wiidc honey ,and thecourfeft 
things; Our Lord clranke Wine, but yet very mode- 
rately : the Epicures dyct is. Let m eat, let m drinke, for 
to morrow we pull die, iC'or-.i^^i.John the Eaprifts dyet 
and Chnfts dyet are not the two exrrtamcs, but they 
are both venues, the two extrcames are the Epicures 


Of their fitting at Table^, 


dyet, Let us eat, let us drinke ; and the dyet of the fcru- 
pulous man who eateth oncly herbcs,ifr?w. 14,. 2. the 
Epicure rakcth God to be an indulgent father to him, 
in giving him the creatures to cat of them athisplea- 
fure; and the other taketh God to be a niggard, who 
granteth not theliberall ufe of the creatures to hischil- 

Of the manner koTt> they fat at Tahiti. 

AT the firft in the daies of the Patriarches they fat 
ftreight up as we doe now, and afterwards they 
fat in beds ; and fome hold that they learned 
this cuftome from the Per/tans, but this cuftome was 
more ancient than the Perjiansfox it was in the dayes of 
Samuel, 1 Sam. 9. 22* And he brought them into the Par- 
lor, andmadetbemfitin the chiefefl place. Ezek. 23. 41. 
2 £4*0. 4.5. 

Sometimes they had triclinia, when three fat in abed., 
or biclinia, when two fat ina bed, and they had r/>ix©y7<*« 
xhivVs, when t hey did Luxnriar^j . 

Chrift and his Difciples when they eattheSacra- 
menr, they fat in beds, therefore when the Church of 
Corinth received the Sacrarbent together, we muftnot 
thinke that they fat in beds as Chrift and his Apoftles 
did, for then they fbould haue had too many beds, 
which had becne exceffiuc, and contrary to the more 
modeft cuftome of the Greekes. 

ThisLkinde of fitting was halfe fitting andhalfelea- 
ning,which the Evangelift caMeth rfvcuX/niy, yet becaufe 
it was ufuall Table-gerture,they call it fitting. Ezek. 2.3. 
41. and the Hcbrewes call their Chambers Mefubboth, 
and their fitters Mefnhhim * 

Aa 3 . If 


Of the lfbes Oeconomicks. 

If three fat in a bed, then themidft was the chiefeft 
place, and he that lay in his bofome erat ftcundm a pri- 
mo, he was in the fecond place, and he that fat next un- 
to him, was in the third place ; he that was beft belo- 
ved leaned in the bofome of theMafter of the feait j 
from this cuftome is that fpeech borrowed, to be in A- 
hrahams bofome, to fignific that familiaritie and focie- 
tie,which the Saints of God (hall haue with the Father 
of the faithfull in the Heaven, and alfo to fignifie the u- 
nitie of efTence in the Father and the Sonne, he is faid to 
come out of the bofome oft he Father, Ioh. 1 . 1 8. 

To leane in the bo- 
fome a soken of loue. 

They had feafts at their 

Of their Fea/ls. 

OF their fundry forts of feafts,of thofe who were 
invited to their feafts, of the number of thofe 
who fat at their feafts, the end wherefore they 
made feafts, and more particularly, of their excefleand 
pompe in their feafting compared with the Greekes. 

Firft, they had feafts before their marriages, in their 
marriages, and after their marriages ; before their mar- 
riage, and thefe feafts were called Keduftrim, (ponfalia -, 
and the Gretkes called them T*$oy&.\t.u<*. and ^foai/A**. 
Secondly, they had a feaft at the day of their marrhge, 
Gen. 29. 22. And L ah an gathered together all the men of 
the place and made a ft aft ^and loh. 2 . Chrift was pre fen t 
at a marriage feaft in Cam of Galile : and Chrift allu- 
deth to this forme, Lnk. 14. 8. When thou art hidden to a 
wedding, that is,to the feaft at the wedding * fo Rev. 19. 
p. And fo they had a feaft afcer the marriage ;.and the 
Greekes called thefe tftf&m and the gifts which were 
brought to thebrideafterlhe was married were called 
dvetxctXc/sTTH^a, becaufc the vaile was taken off her face 
then, and thefe things which were offered to her after 
fhe was unvailed, were called M*t «*• Se- 

Of their Feafts. 


Secondly 5 thc loves had feafts at the \venning of their 
children, and not at the day of their birth, Gev.21.8. 
but the Heathen had feafts at the day of their birth, as 
Pharaoh ^Cen.qo. 20. and Herod, <JMat. 1^.16. and this 
was called yereflAieixos. 

Thirdly, they had feafts at the day of their death, 
lere. 1 6. 7. Neither fia/l wen teare themfeluesfor them in 
mourning, to comfort them for the dead, neither jhall men 
giue them the cup of eon f elation to drinke for their father, 
or for their mother ; thoujlultnotalfogoe into thehoufeof 
feafting, to [it with them to eat and to drinke : the Greekes 
called rhefe wep^gWv<ct,and $*h \itHty\s% was Epulum [e- 
pulchrale-.&t afterwards this feafting degenerated much, 
for they ufed to fct meat upon the graues of the dead s 
and Syracides alludeth to thefe delicates poured upon a 
jHOuthfhtttup,areasmejJesofmeat(etHpon agraue, Ecclus 
3c. 18. So afterwards in the priraitiue Church they 
had Cmam novendinalem for the foules departed, they 
feafted the poore for the fpace of nine dayes, and they 
prayed,that the foules might haue a refrefhment in that 
time ; and this was difcharged in the Councell of Car- 

So they had a feaft when they made a Covenant, as 
lacobandLaban.Gen.^i^^. fo lofhua and the Gibeonites, 
lojh. 9- 14- And the Greekes called thefe feafts axrov^, 
from carMa libo. The Scythians in their Covenants asd 
feafts did drinke others bloud, thefe the Greekes called 
ai(A<*)Q7r67«.$,fanguinipot4s, drinkers of bloud. 

So they made feafts when they departed from others 
at their farewell, (7«*. 31. 27. and rhefe the Gree kes cal- 
led $l*$M$M- 

So they made feafts at the returning of their friends 
to welcome them home, as the father of the forlorne 
fonne killed the fed Calfe when his fonne came home ; 
and thefe feafts the Greekes called W«xm^ fo loftph 

made ] 

Feafts an he weaning 
of their children. 

Feafts at their death 
and buriall. 

Feafts at their Core* 


ante exfedmonerxu. 


Of the lews Oeconomicks. 

Who Vf ere invited and 
who not ? 

The number tt their 

What perfons were to 
be invited. 

The end of their fcafls. 

ken of lone. 

made a feaft when his brctbrcii returned to him, Gen. 

Thofe who were invited to their feafts were called 
xXmto/, and they who were not invited were called bri- 
x-Mrot adfcititij.and they were called <"«*/j mnf- 
Cct advolantes/jnd lyyiuloydgoft; qui lingua [uafe nutriunt ; 
and they were fold xy^ffefy a metaphor borrowed 
from the dogges who rannc with their tailes when men 

The number which they invited were not many : in 
that feaft of lobs children were his feven fonnes and 
three daughters } and Chrift and his twelue Difciplcs, 
and therefore that is falfe, feptem convivinm, & novem 
convhium : the Greekes {aid, incipere debet aGratiarum 
numero, & progredi Ad Mttfarum, that is, they would 
haucnoicwer than three at a feaft, and no more than % 

The perfons invited fhould be the poorc efpccially ; 
when thou mdkeft a fea/f, bid not the rich but thepoore, that 
is, the poore rather than the rich, men fhould not in- 
vite to be invited againe. Luk.6. 12. men fhould not in- 
vite piXo<Je<Ws or dMolfipciyty, whofe God is their bellies. 
Heltogabalws invited to his ieaft,eightblack,eight blind, 
eight lame, eight hoarfe ; he made no choifc of his 
g uiefts, but he made a mocke of it. 

The end wherefore they made feafts, was the glorie 
of God, 1C0r.1o.31. Whether therefore y ee eat or drinke , 
or whatfoever yee doe 7 doc all to the glorie of God :A(fhnertt$ 
feaft was onely to fliew his magnificence and pride, 
but E fibers feaft was for the glorie of God, and for the 
fafctie of the Church. 

Thefecond end of their feafts, was toexpreiR their 
hcartie louc and fr .end (hip, for to eat and drinke toge- 
ther, was the greateft token of louc and friendftiip, 
2 Sam. 12. 1. He had an Ewe-lambe &c. which did eat of 


Of their Fea/1s> 


bis ownemeat >and drankcefhis oxvne cup,& lay inhkowne 
bofjme: foPfal.4.1. 9. Tea mine owne familiar friend in 
whom Itrufted, which did eat of my bread:m<\ fo the com- 
munion in the life to come is expreffcd by eating of 
bread, Luk. 14. 15. Bleffedis he thatjhalt eat bread in the 
Kingdomeof Godtand obadiabj. thefcthree are joyned 
together^virifaderis, pacts, & pants, that is, that makes 
a Covenant together* that hath peace, and that eat to- 
gether ; but Ab felon killed Amnon at the feaft j fo Geda- 
biahwas killed by ifmaelat the feaft, Iere.40. and lohn 
the Baptifl: by Herod, <JHat. 14. 

0/ the place Tbhere the Romans tfedto mAt-> 
their Feafl. 

THe place where the Romans fat at their meat was 
called C Unaculum, and where they lay it was cal- 
led Cubiculum, and by the Greekes Triclinium. 
The ancients at the firft fat in the Kirchin, or a place 
neere to the Kitchin, where they did dine or fuppe,and 
this was called Atrium from theblacknes of the fmoke, 
and the Courts afterward kept this name* & they were 
called Atria, then they changed from this place and re- 
moved to an upper chamber, and there they ufed to 
dine and fuppe,the Icms following the Roman cuftome 
who had fubdued them, fat alfo in an upper chamber ; 
, Chriftandhis Difciples eat the Paffcover in an upper 
chamber, .according to the cuftome of the Romans-, 
,thefe Chambers were called ConclaviA,clo{ets,ov fecret 
places • and Chnft faith, when thou pray eft enter into thy 
Clofet, CMat. 6. 6. 

The beds which they had were called Difcubitorij 
Lttti) or Toralia 7 and they were covered with herbes 

Bb '& 

The place where tfe«y 


Of the le^es Oeconomicks, 

How the beds on which 
they cat were called. 

The forme of their 

De Stilmdi: l*h. 14* 

} The decking of- their 
beds and chambers. 

& ftraw before they found out Quilts or fovved Cove- 
rings csWcdfiragttla, and the Greekes called them J^yo- 
fx&r* ^TsifiTfMMfAcLToL, nnd they differed from the kee- 
ping beds called fioioxc/rtov, a bed wherein one flepr 3 and 
fomctimes they had three and fometimes foure of thofc 
beds in a Chamber. 

For thofe three beds,the Ancients made one long bed 
called 9i0«'«oi!,aftcr the forme of the Greeke Letter vtypA, 
that it might almoft compaffc about the round Table, 
which they called Semiretnndum (uggeftum, an halfe 
round Table,likc the Greeke (rtyt*&, and it was thus pain- 
ted c 

tJiiartial. Ace if e Inn at a [criptttm teftttdine figma. 
O if caps, veniat, qnifquis amicus a it. 

And the round Table joyn-d with it, was called Anti- 
figma- .becaufe it made a femicircle upon the other part, 
it wasfemrot/wdusfuggefltss, and joyning with the bed, 
it made the full circle - 5 this great bed fometimes contai- 
ned feven - 9 

Sept cm figma capita fex fumui> a die lupum. 

Chrift and his Dffciples fat not in subidio, but in fevc- 
rail bcdSy'm biclini/S) oxtriclinqs. 

He who made thofe beds was called Lectiflerniator, 
& he who kept the chamber clcane after the beds were 
made, was called Mediaftinus, the charge of thofe was 
to hang the Chamber with Tapcftry and Curtaines; 
2nd Chrift meaneth of ftich a Chamber when he faith 3 
he will [bevvy on a l.irge upper roewe.f ami foed and prepared, 
there wake readiefor us, CM ark. 14. 15. 

The Tables which they had, either flood upon one 
footj and they were called hwoTzbSia, or upon two, and 
they were called Impedes, or upon three, and they were 
called tripodes. 


Of their Feajls. 

At the fit ft,theirTables were not covered with Iinnen 
but after Supper r hey tookea Brufli or Sponge &fweot 
the Table. . * F 

Martial: H<ec tibi forte datttr tergendis fyongta mentis. 

Afterwards theyufed to cover tlaefr Tables Gatsfapo 
villofo, with a claath made of rough Cotton, and after- 
ward with Iinnen, and they had Napkins with which 
they wiped their hands called x"f e ^ a %^- 

They had menfitm urnariam a Tabic upon which their 
veffcls ftood •, by Varro called Cylibantum M n& whin;, 
becaufeit kept the Cups, and it was called Gartibnlum 
or Gertibulum,agerendis vafibusfhh menfa urnaria ftood 
butintheKitchin, but the other flood in tridwijs/m 
their upper chambers. 

When the Chamber and the Table were thus pre- 
pared, the guefts were waflied in baths, and tfien they 
were anointed ; the fervants who anointed them were 
called Vnttorts or rfAeur]*/, & t he place where they were 
anointed was called cfrwftbf <©v, they waflied their fcete, 
and the veilell in which they wafhed their feete was cal- 
led PeHnvinw^ that in which they waflied their hands 
was called M alluvium; when they wafhed before the 
dinner, it was called K$*x u 'f°$> and after dinner a^oyw- 

They were curious in anointing of their bodies $ for 
every p^rt of thebodie they had a feverall ointmenc . 
they anointed the fcete with Egyptian ointment, the 
checkes and the bread with the Pbtnician, but the armes 
with the si fymbrian, theneckcand the checkes with the 
ointment made of the hei be Scrpilhm. 

Chiefly they anointed their head and their fcete with 
Nardus 7 and this by CMarke, cap. 1 4. 3. is called v«^o$ 
sr«?tt», upright iVW, and the box in which it was kept, 
was called Alabaftris, a box cut out of a precious (tone 
inEgyfi. _____ B b 2 When 


How their Tables were 

Of their Tables. 

Of their V*a&ing be- 
fore meat, 

Of dheir anointing. 

Of the IeTtes Occonomicks. 

When they fat at thefe coftly Tables, they had great 
banquets and feafls^ this was called Ctna dnbia, c&m 
opt par a, CJtna ebria^ by flautus, c&na triumphal** ', by Pit- 
nius,sxna dapfilis\ Oppofit to thefe was can a pura, c*na 
fine [anguine, & c&naterreftris, in which they eat onely 

Of their manner of drinking 

THey mcafured their drinke by a cup called Cya- 
thus, and fome were faid pot art fext antes, qua- 
dr antes, trientes y He that dranke Sextans was of 
a weake bodie $ he that dranke Deuux was a drunkard, 
he that dranke triens was one of the middle fort 5 they 
ufed to drinke hamonicejhsxt were three forts of mix- 
tures like three harmonies in muficke, the firft was w- 
fowv, three parts of water and two-of wine ; fecondly, 
JiATbcretfor, when they mixed three of water and one of 
wine 5 thirdly ,<J**weto£y,when one part of wine,and two 
of water were mixed. 

They dranke fometimes nine cups for the nine Mnfes, 
andthree for the three fatall fitters. 

Aufonim, T'er bibe^ vdtoties ternos, fie myftica lex eft. 
Vel tria pQtaadi, veltertria mnkiplicandi. 

And fometimes they dranke as many cups as there were 
letters in their friends name, to whom they dranke. 

" Martial. Ncvia [ex Cyathis, Ceptemlnftinabibatnr. 

And fometimes amongfl: the Romans , they dranke as 
many cups as they wifhed years to him for whom they 
dranke, and they ufed tocoole their wine in (now wa- 
ter ; fo rhey had a veflell in quofolebantaquam colare, in 
which thev ufed to ftraine the water. Mar* 

Of thetr ApparelL 


OWartial. ^tunuare nives norunt , & Lintea^^flra^ 
Frigidior cab not* falit undo, tna. 

They had a fVfafter of the feaft, called Pater difcuhitus, 
and by Tacitus ,Rcx ctnvivij, and the Greekes called him 
(W}MO(rt*fX*; & toofAcLTcLxhiTttp, who afligned to every man 
his place where he ihould fit, and*w«ri$» who tafted 
the wine before others dranke. 

When they were at Supper,they had all fort of mu- 
fickeand perfurnes,and when they departed the Mafter 
of the feaft gaue thecn <**op^MT«*,gifts;fo our Lord in his 
great and laft feaft,had his perfumes,his prayers fweet- 
ning the prayers of the Saints, they had their hymne, 
and he had 4*0?^*, he gaue them his flefh and his 

Of their JpparelL 

THe matter of their Apparell was Wooll,Linnen, 
and Silke, and Xylimm, which was a middle be- 
twixt Wollcn and Linnen. 
Silke was called CMefhi,^AquiUxxzn- 
flateth it &*lov creta^r**, brcaufe it was foft and fmooth, 
and eafie to be handled, or it was called fo, from [Ma- 
(hah^extrd/jere^hccMk it was eafily drawne out $ filke 
is not a new invention, as fome take it to be, for it was 
in ufe amorgft the Hebrewes and Greekes, and it was 
called Serica Medica, becaufe the Medes brought it upo 
Camels from Baitrta, 

. Secondly, they had Woolt • and thirdly, Byffus, 
whiteLinnen, which groweth in Egypt and Paleftwa, 
like to the leaues of the Poppie-and this is called Sbejb h wwxj&»*m. 
fhefh is not rightly tranilncd Lwnen, butitfhouldbe 
translated Xylwum or Cotton, and the reafons are thefe, 

B b 3 the 

*WO Seritim. 
*nm tttrdbne. 


0} the letoes Oeconomicks. 

Of the colour of their 


White cloaths a figne 

rhe Lord forbiddcth to make a garment of linnen and 
woollen, therefore the Curtaincs could not be made of 
linnen and woollen, but oflsJj?Jl)~\by/fus, or Cottonjfe- 
condly, Linnen d./th not receiue the fcarlet dye, as this 
Xytmuw or By (fas doth ; their courfcr cloarhs were of 
Camels haire, ftich as Tohn the Baptift wore. 

The colour of their clo:r.hs, firftwhite, Ecelef.p.S. 
Let thy varments be alrvayes white 5 thofc the Hebrewes 
called \Hhsrim\CAndidi .They ufed this white as a figne 
of profperitic, viftoric, fejicitic, joy ard gladncifr. 
Chrill: himfelfe upon the Mounc appeared cloathed in 
white, fo he appeared to iohn in white, Revel. 1. 1 3. fo 
the white robes given to the Martyrs infigneofvi&o- 
ric. Bevel. 7. 14. and white horfes, Zach. 6.and Rev.j. 
p. the Saints are brought in cloathed in white, bearing 
Palmes in their hands. 

Secondly, they had cloaths of fcarlet colour, this 
was called x<fxx©;, which com meth of a wormebredin 
the ftalke of a certaine herb, and it hath Shani joyned 
withic,bec3ufc thecloath was twice dyed in it, and 
this was celled J$4p»i CMatthew faith that they put 
Chrift in Coccinea tunica, in a fcarlet coat ; the other E- 
vangelifts fay, in purple, that is, in fcarlet tending more 
to purple, it was not bright fcarlet ; and the whore is 
called the fcarlet whore, becaufe fhe was dyed with the 
bloud of ihc Saints, Revel. 17.4. So there was hyacin- 
thinus color, a violet or purple colour. 

Of the divers names of their fluffes, thereof their 
cloaths yperemade-j, 

F^ h ft, thcBabyloaians caufed to weaue in divers co- 
lours and pictures ift thefrcloath^nddii&was cal- 
led <w/?tf babylonica: fuch was chat which ^4ch*n 
Role, Iojh. 7. 21. The 

Oftlmr Bu%bandrk-» 


The fccpnd was the Pbrygi an clofoh^ foftvcd with nee- 
dle workc, and this was called opus Phrygionicnm, the 
HebrewescaW it rekem. The hangings of the Tabernacle 
wcrcfuch^TheQueencsvcfture was fuch, PfaL 45. 
This the 5tfi/^/;> call PeXoyozrowWov, from £eAov a needle, 
and zsciyuklov (o wed with a needle. 

Thirdly, Alexandrinum, the Alexandrian • This was 
when thrceds of divers colours were woven together, 
and this was called wotyuiJofiov, mnltilieinm, oxvarie- 
gatnm : fuch was /0/fy^ partie coloured coate, and the 
Queenes daughters in thofe day es wore a panic colou- 
red gowne. iSam. 13, 18. This wasalfocalled Plnma- 
rinm^ which fhined like the Doves necke, Pfal.6% .13. 

The <^4jfyrians and Canaanitesimde opus barbaricum, 
woven in both the fides^r typ/Iaw*, fuch was the veile 
of the Tabernacle, both woven on the one fide, and on 
the other. 

So they had opusplettile^ parens girdle; opusinter- 
rafile, irnbofled worke^ fo they had ve^esnndnlatas^vel 
jcntulatas, water chamlet. 

Of their husbandries. 

F^Iift,they plowed theground.this was ca!!ed[#^*- 
* rajh ] Then they plowed it the next yeare,and this 
was called [ nir ] noveUare : and Jeremiah alludeth 
to this 4.3. Plow up your fallow ground h thenhehjrro- 
weth the ground, hreaketh the clods and maketh it 
fmooth, Efay 28. 24. and prepareth it for the feed : 
This was called occare. 

The Oxe when hec plowed the ground hee eare 
cleanc provender, fothe a(fe : and Efay alludeth to this 
Efay 30. 2q.The Oxen likewife and the young affes that 



t^*n ****** 


Of the kites Occonomicks. 

eare the gr wind> jhalleaie cieane provender, which hath bin 
wtnnorved 'with the Jhove/[and with the /4>w. Their other 
herds they fed them with Sycamores orvvilde figges, 
K^imos 7. 14./ was aherdman and a gatherer of Sycamore 

They fowed divers forts of grainc, Efay 28. 25. as 
fitches, cummin, wheat, barley, and ric. 

The barley and the flaxe were [mitten with the thunder, 
hut the wheat and the rii were not [mitten , bee an [e they 
werehidmthedarke^ Exod.p. 31. 32. There was not 
fuch difference betwixt the barley and the wheat, that 
the one was hid in the ground,when the other was (hot 
up j therefore it is not rightly tranflated hidden in the 
darkc, bur erant[erotina, or fomewhat latter. 

There were three moneths betwixt their fowing and 
their firft reaping, and fouremoneths to the full har- 
veft, lob. 4. 35. Say notyee, there are yet foure moneths, 
and then commeth harveft i their barley harveft was at 
the Pajever, and their wheat harveft was at the Fente- 

Of the manner how thy threfred their cornt^* 

THey had fundry formes in threfhing of their 
corne; Firft, they beat out their weaker grainc 
withaftaffe, as their fitches, and cummin, Efay 
28.27. And this ftaffe was not unlike to our flailes. 

Againc, fome of their grainc was trodden out with 
the feete of Oxen or Hoi fes ; with Oxen Dent. 25.4. 
Thoufhalt not musfle the mouth of the Oxe,that treadeth 
out the come. And Hofea alludeth to this forme, Ephraim 
is an heifer that is taught^ andloveth to tread ontthe corne, 
Htf 10. 11. So with the feete of horfes^ Efay 28. 28. 


Of their Feafls. 


nor brnifte it with his horfemen 5 or elf c it was brui fed out 
with an inftrumem of wood,which was either a plaine 
peice of wood fct with teethof yron, to cut theftraw 
and bi uife out the corne • This was called hhantz , for 
the fharpneflTe of ir.Or elfe they ufcd a wheele to bruife 
it out, and this was called gneglah, as thefirft was cal- 
led trahea. 

A comparififn taken from the ripefigges. 

Ho s e a p. 10. I found ifrael like grapes in the wil- 
dernesjfaw jour fathers as the firft rife in the figge 
tree at her fir ft time, Cant. 2 . 1 3 . t he figge trcc^j 
putteth forth her greene figge s the greene figge was called 
groffiMi and the ripe figge was called carica, matura fi- 
chs. When it is faid^thazChrrft came to the figge tree^ 
and found no fhinghut leant s> for the time of figge s were not 
asjet.Mark. 11. ij.itisraeantofthofcfiift ripefigges, 
thefe are cal led greene, or untimely figges^ Revel. 6.13. 
The firft ripe figges are eafilyfhaken off and fall a- 
way. AndiV^«walludethtothis,iV^»^3. 12. \JAtl 
thy flrong holds jhall he likefigge-trees with thefirft ripe 
fifges, if they bejhaken, they [hall fall into the month of 
the eater. And as men long moft for the firft ripe figs, 
fodidtheenemiesfori^/^t;^ and one fhaking of the 
enemiefhould make them fall like the firft ripe figges 
into their mouth. 



A comparifon taken from their [hephrds 


He fhepherd in cold weather keepeth his cloake 

clofe about him, and the Lord alludcth to this 

forme, Ier. 43.12. Hefhallaray himfelfc with the 

C C Land 


Of the Ieftos Occonomicks, 

FiftmU. ' 

Land of E^ypt^as a fhepheard putteth on his garment , that 
is, hee flull take away thcfpoilcsof^^^andkecpe 
them as furc as the fhepheard keepeth his cloakc about 

Thrfliepheardsinthe Eaft went out and in before 
«:hrir fheepe, and their fliecpe followed them,and chrijl 
ihaveth this, Ioh. 10. $ % The fhepheard calleth his fbeepz_j 
by name, and leadeth them out. 

The fhepheard huh his call, whereby he calleth his 
(h( J f pe, and they know his voice , Ioh. 1 o # 3. Hee hath his 
lliepheards cvooke, and his rodde $ the one to catch 
them, the other to driue them : and David alludeth to 
thdc^PfaLz^.^Thouart with me, thy rodde and thy 
(laffe they comfort me. 

The fhepheard hath his whisfle, and his pipe where- 
with hedchghteth himfvlfcwhen hefeedeth his fheepe 
Iudg. 5.16. Why abod'B thou among the [beep folds to he are 
[ fharikoth gadarim ] it fhould not be tranflated, the ilea-, 
ting cftheflockeu but why ahodeftthou amongfi the Jheep- 
foids, delighting to heare the whisfle. 

Of the miferies of che Children of 

G o d in tnis life, ant their happie 

eftate in the life to come. 


L v k% i 6 1 9 r&tf f fore Hhi* 4 certain rich man which 
Jtas cloatUdinpwpk and fine linnen,.md fared Jump- 
tuoujly every day, and there was a certame begger na- 
med L azar us which Teas laid at htigate full oj ( fores, 

N this Parable arc brought in to us the 
condition of a richGlatcon and a poorc 
begger * they are defcribed by their life, 
and by their death • in their life, the rich 
man is defcribed by his great wealth, by 
his daily fare, and by his apparell ; the bagger by his 
povcrtie, and by his difeafe ;by his povcrrie,that he lay 
at the rich mans gate, and bagged but the crunrnes 
which fell from his Table, and yec could not get rhern, 
and thirdly by his companions, thedogges who licked 
his foresjthen they arcdcicribc d by their d :ath, he was 
carried to heaven by th? Angels to dbraktvss boforne, 
and the rich man to hell by the Devils -, and the Parable 
fetteth down to us the pct ; tion of Mm who was in hell, 
andtheoccafionofii", becaufe hcfivv Lazarus a- far off 
in Abubawsbofome ^his petition was, that Abraham 
would fend Lazartts wi hone drop of water to coole 

C C 2 hi< 


Of the miferies of (jods children in this life, 

How to know a Para- 
ble from aHiflory. 

ItJT? Vb <u\ ferri*~ 
ftrttt dd)umt*t»m. 

Purple acoftiy dye. 

Manfliould cot glorie 
in his apparell. f 

his tongue, that is rcfufedtohim, and the reafon fet 
downe; thenheputtechup a fecond petition, tint ,4. 
braham would fend Lazarus to his brethren to tcftifie 
unto them of the paines & torment which he endured, 
but this is alfo denied, and the reafon is fubjoyned. 

It may be asked firft here, whether this be an Hifto- 
ry or a ParaMc^ It may feerae to be an Hiftoric and 
not a Parable ; for the Fathers make this difference be- 
twixt an Hiftorie and a Parable, they fay, that is an Hi- 
ftorie when the proper names of men are fet downe, as 
they fay,/^ is not a Parable but a Hiftory,becaufe pro- 
per names are fet downe in it ; fo Lazarus proper name 
is fet downe here, then it may feeme not to be a Para- 
ble but an Hiftory . But we are to anfwere, that Laza- 
rus is not a proper name here, but an appellatiue com- 
mon to all miferable, wretched, and poore creatures • 
for in the Syrian Language which Chrift fpake, Lagna- 
zar^eftisqni anxilio dejfitutus efl t he that wanteth all 
helpe ; it is not rightly translated Eleazcr, as if it were a 
proper name, but an appellatiue Lagnazar, that hath no 
helpe, therefore that colle&ion of fome who thinke, 
that the rich mans name is omitted here for difgrace,is 
not fo materialist being a Parable and not an Hiftory. 
He was a rich man, and he is defcribed by hiscloa- 
thing, he was cloathed in fur fie and fine Linntn. He was 
cloathed in purple, this purple wasthedyc that was 
gotten from a fhd-fifh, and it is not knowne now in 
tkofe parts of the world. 

Man h.ith little caufe to glory in his apparell, he bor- 
roweth it from the fifh and from the Wormejthe lerves 
when I hey defcrbe u man,they fay,that man is a worm, 
cloathed wiih the excrements of the worme, the expe- 
station of the wormes, and to b? confumed with the 
wormes;the firft clothing that ever God made to man, 
was of the skins of beafts, and that man fhould not be 


and their happie eftate in the life to come. 


proud of his apparcll,fee what Chriit faith, Mat .6.29. 
I fay unto yon jh*t even Salomonin all his glorie was not a. 
rayed like one of the Lillies : this might fceme ftran^e at 
the firft, hut if wc will confident rightly, we (ball finde 

JrivR, SaUmon inallhisgloiie, his ornaments were 
b/r artificial!, but the cloarhing of the Lillies are natu- 
ral! -and lookc how farre nature exceedeth art, (for art 
is but an imitatrix of nature, and her perfedion is to 
imitate nature) therefore the Lillie exceeded Salomon 
in all his glorie. 

Secondly, Salomon when he was fo gloriou fly dec- 
ked,he was beholden to many creatures,he was behol- 
den to Egypt for his linnen, to theearth for his gold, to 
the filk- worme for his filke, to the fhel-fifh for his pur- 
ple, and had nothing of his owne; fo that if every one 
of thofe fhould haue claimed their own,he ihould haue 
flood up like JEfops Crow ftript of all, when every one 
of the foules craved their own feathers which they had 
lent her • but looke to the Lillie which is beholden to 
no other for its beautie, doth not the Lillie then exceed 
Salomon in all his glorie i 

Thirdly,when Salomon was cloathed thus,it was but 
a remembrance to him of his fall, and he had as little 
caufe to glory in thefe ornaments, as a theefc hath to 
glory in a filken rope in which he is to be hanged, or if 
a man fhould glorie in the plaifter that covereth his 
wound- but the beautie of the Lillie is natural!, it co- 
vereth nor the fhame of ir,therefore the Lillie exceeded 
Salomon in all his glorie. 

Fourthly, Salomon in all his glorie was but one, and 
how much cdoc was there to get one Sahmon fo dec- 
ked and cloathed? But all the Lillies of the field are fo 
clothed,therefore the Lillie exceeded Salomon in all his 
glorie 5 this fhould teach us to make but little recko- 
C c 3 ning 

How the Lillie excee- 
ded SaUtnm in his 

Mans cloaths a note 
of hit Jhame. 

» 8 

Why this rich man is 
c*Ued a Glimon. 

The Glutton made a 

god of his katke and 
his bcliie. 


Of the tmferies ofCjods children in this life, 

ningofourapparell, becaufewhen we hauc done our 
beft,andfpcntall that we haue gotten uponapparell, 
yet the fillie Gilly-floure or a Dafie, (h Jl exceed us in 
allourglorie, make but fmall reckoning then of this 
cloathing * labour to put on the Lord Icfus Chrift, 
that clothing of ne< dle-worke,with which the Church 
is decked, Pfal. 4J. put on Chrifts rightcoufneile, and 
then thou wilt exceede all the Lillies of the field in glo- 


K^ind fared fumptuoujly every day. 

Becaufe he fared foiumpcuoufly every day, there- 
fore he is commonly called the rich G!utton,Df/^.2o. 
2 1 . the difobedient fonne i> called a drunkatd and glut- 
t$n^ what man is to be cfteemed a glutton? the He- 
brewesupon this place fay, that he whoeatcth, tarte- 
mxr carnis, a pound of flefhis a glutton, and he who 
drinketh logtm vini^ an Englifh quart of wine is a drun- 
kard • but we muft not reftraine it fo here, for Ittdea be- 
ing a hot Countrey, a little fldh ferved them, but in 
thofe cold Countries, where the cold driveth in the 
heat, mens ftomackes digeft the meat better, and there- 
fore a man cannot be accounted a glutton, although he 
exceed this meafure ; but he is called a glutton, who 
delighteth in nothing but in eat/ng and drinking. Sene- 
ca faith, tttrpe efl men fur am ftomacki fm non n$f[t-j . 

He fared fnmptuonfly every day. ] He fieri ficed to his 
backc and his belly, to make a god of the belly, whit a 
bafe god is that ? the belly of the beaft: was not facrifi. 
ccd but call: out : Some make a god of their braine and 
facrificc to their ovrne net or yar»e, as Hahakttk faith, cap. 
1. i6.asLs4hitophcl : Some make a god of their arrnes 
and ftrength, as GolUb • and fomc of rheir firete, as Ha. 
fkel trufted in his feet -but the mod bafe and filth v god 
of all is to make a god of their panch -, the Lord callech 
Idols Deosflercereos, gods of dung • to make a god of 


and their happie eflate in the life to come, 

\ 99 


the belly, is Deusftercmus, a god of dung : if the Lord 
flioiild bring in man, and let him fee the Idolatry of his 
hea:t,as he let Ezechiel fee what vile Idolatry the /ewes 
were committing in the Temple, Ezech t 8 he fhould fee 
more viieabhomination and idolatry in his heart, than 
ever Ezechiel faw $ fomc facrificing to thisbeafHy luft 
or that, fome making a god of their wealth, and fome 
making a god of their bclly 3 but God 'will dejlroy both the 
medt and the belly, i Cor. 6. 13, Let us be content then 
with fober fare. allamanstravaile is for his mouthy Ec- 
elef.6.j.thc mouth is but a little hole,& it fhould teach 
us to be contented with little jbut the gluttons appetite 
isfuch, that he thinketh he could fwallovv up Jordan - y 
nature is content with little, but grace will b: content 
with lefle.The Ifraelites when they gaue way unto their 
appetite, they cryed fwfldh. for Garlicke, Onyons, 
and for Pepons, nothing wauii content them. 

Lazarui could not get the crurnmes that fell from his^ 
Table $ a man hath a double ufe of his riches, a naturall 
ufe and a fpirituall ufe, there is a [owing to theflejh, and a 
[owing to the (pirit, Gal.6. 8. the naturall ufe is to main, 
taineourfelues and our families, the fpirituall ufe is, 
togiuetothepoore$ Nabalknew not this ufe, 1 Sam. 
25.11. Shall I take my bread, and my water, and my fle(h , 
which I haue killed for my /hearers >andgiue it to men whom 
I know not whence they be f Here he knew the naturall ufe 
how to provide for himfelfe and his familie, his (hea- 
rers, but he knew not the fpirituall ufe, to giue to Da- 
vidand his men in their neceflitie. So the rich glutton 
here knew nor the fpirituall ufe of his riches, tofecde 
pooYcLazartx with them,it is this which the Lord will 
lay to the charge of the wicked at the laft day, I was an 
hungrtd, andyee gaue me no meat > <JWat. 25. 42. The 
poore in the ir neceffirie are Lords of the rich mens 
goods, Prov. 3.27. and the rich men arc but Stewards 


Man fliooU karne to 
be content with little. 

A double ufe of a mans 

The poorein neceflitie 
are Louis of the rich 
mens goods. 


Of the rnifer'm of Gods children in this life, 

The miferiesof L< v 

Acomparifon betwixt 
hh and La.\*tus. 

A companion betwixt 
the rich glutton and 

and difpenfators to them in that cafe ; the Fathers call 
the money given to the poore, Trajeffitiam pecuniaw , 
for as he that goeth a farrc journey, taketh a bill of ex- 
change with him, and carrieth not his money along 
with him, for fearc of robbing- fo the children of God, 
they lay out their money to thepoorc, they take Gods 
bill ofexchangeforit, and then itmeeteth them in the 
world to come; and fo their money receiveth them in- 
to eternall tabernacles, that is, it teflifieth that they are 
to be received into eternall tabernacles. 

LctusconfiderZ^^r^hismifcries; firft, hee was 
poore, then he was fore, he had none in the fame cafe 
with him,he feeth the rich glutton that Epicure to pro- 
fper,andhimfelfeinfuchahardcafe:hee might haue 
beene here overtaken with Davids temptation//*/^. 
i^.Ferily I haue clean fed my heart in vaine, and wafted 
mine hands in innocencie } for all the day I am plagued, and 
chaflened every momino- 

Let us compare lob and Lazarus together •, Lazarus 
lay at the gate, lob on the dunghill 5 Lazarus had no 
friends but the dogges, but lob was in a worfe cafe, for 
his friends vexed him, and were miferable comforters to 
him, lob 16.2. lob was once rich, and then poore, La- 
zarus was ever poore, folatinm aliqnando nmfumfmfe 

Compare the rich glutton with poore Lazarus \ L a- 
zarus full of fores, the glutton found and whole iLa- 
zarus was hungry, fie was full and fired fumptuoufly 
every day 3 Lazarus was cloathed in ragges, the glutton 
in purpleand fine linnen ; Lazarus lay at the gacc, but 
he fate in his Palace 5 Lazarus could not get the crums 
that fell from his table, but he had good ftore of dain- 
ties : Lazarus had no others to attend him 5 but the dogs 
onely, bur hee hid many gallant men to wait upon 


and their happk e/iate in the life to come. 


Moreover the dogs came and licked his foresaw the crea- 
tures are in league with the children of God, but they 
are enemies to the wicked : The Ravens that fed Eliah, 
pull out the eyes ofthofc that are difobedient to their 
parents, Prov .30.1 7«The Serpents ftung the rebellions 
Israelites in the wilderneffe, yet the Viper upon Pauls 
hand hurt him not, Aft. 28. 5. The Lyons that tou- 
ched not Daniel^ devoured his accufers, Dan. 5. 24 
And the dogges that licked Lazarus fores, eate the flefh 
of Iezabel; And the reafon of this is, the dominion 
which the Lord gaue to man over the creatures at the 
beginning, and the image of God in man maketh them 
to acknowledge him as their Lord. 

But yee will fay,may not a beaft hurt a child of God 

They may : and the reafon is, becaufe this Image of 
God is not fully repaired in them againe. When Adam 
was in his innocencie, he was like unto a Herauld that 
hath his coat of Armes upon him, all ftand in feare of 
him, becaufe hecarrieth the Kings coat of Armes, but 
pull this coat off him, no man refpefteth him ; fo man 
whenhcwascloathcd with this Image of God, the 
beads flood in awe of him. Eafebim in his EcclefuiBi- 
r*#Hiftorie recordcth, that the Perfccmors tooke the 
Chriftians,and fet them naked before the Lyons, yet 
the Lyons durft not touch them, they flood foaming 
and roaring before them, but hurt them not, and ther- 
forethey were glad to put the sktnnes of wild beafts 
upon them, to make the Lyons runne upon them and 
tearethem; Thou that art a wicked man, and haft no 
part of this Image of God to defend thee, no marvaile 
if thy dogge bite thee, thy horfe braine rhce, or thy oxc 
gore thee: Let us ftudie then for to haue this Image re- 
paired in us, if we would be in league with the beafts 
of the field. 

D d The 

The creatures are in 

league with the children 
of God. 


Why the beaft* ftand 

in awe of the children 


Oft bt mifer'm of §ods chilirtn in this life y 

Bcafts furpatfc man in 
many duties. 

Why God gaue hi $ 
children a lmall porti- 
on ia this life 


South a barren Coun- 

The dogges came and licked his fores . The bcafts ma- 
ny times out-fkrip man in many duties: The Kine of 
Bcthfemefh went ftreight forward with the Arke a*>d 
declined neither to the right hand nor to the left, but 
man many times declineth either to the right hand or 
rothe lcft 5 and he kecpeth nor this midft: The Oxe knew- 
cth his owner) and the Ajk his <JM afters crib .but ifrael doth 
not know, my people doe not confiJer. Bfay 1.3. and Ier . 8. 
7. Tea thejforke in the heaven knoivetb her appointed times, 
and the turtle and the crane , and the [wallow obferue th^? 
time of their comming,bnt my people know not the judge- 
ment of the Lord. And the Lord fendeth man to rhc Ant 
to learnc wifedome, Prov. 6. 6. Goe to the ant thou (lag- 
gard, confider her wayes and be wife, Balaams Aife faw the 
Angellfooner then Balaam himfelfe ; and therefore is 
it that the Scripture calleth men beafte, and fendeth 
them to be taught by beafts, which flievveth how farre 
man is degenerated from his firft eftate, and what a 
low forme hee is in, when the beads are let to teach 

It may feeme ftrange why the Lord diftributeth 
things fo, that he giveth fuch plentie and abundance to 
the rich glutton, and fo little to Lazarus, feeing thc^> 
earth is the Lords andthefulneffe thereof \ Pfal. 24.i.God 
who doth all things in wifdome 5 doth not this without 
good reafon:The Lord dealeth with his children in this 
life, as he did with the ifraelites when he brought them 
to Canaan, Numb. 13. 17. When he brought thera to 
Canaan, he made them to goe Southward into the Moan- 
taints, xhc South was a dry and barren part, Indg. t.i? 
Thou haft given we a South-land, giue me alfo fprings $f 
water rfoPfal. 116. 4. Tnrne againe our captivitie O 
Lord*, as the ftreames in the South , hee pniyerh that the 
Lord would refrcfh them now in the midft of bondage 
j as the waters refreshed the dry and barren South. And 
' Iarchi 

■and their happie eflate in the life to come. 

20 j 

Tarchi notexh, that the Lord did with his people here, 
as Merchants doe whofhewtheworft cloath firft, fo 
dealeth the Lord with his children, hee fheweth them 
the worft firft : and as at the wedding in Cam ofGalilit, 
thelaft wine was the beft, fo is it here j the Lord fhe- 
weth his children great 3ffl dtions and troubles^ the 
South part as it were at firft, but afterwards he bring- 
eth them to the Land that fioweth with milke and ho- 

Secondly, he beftoweth thefc outward and tempo- 
rarie things but fparingly upon his children, that hee 
may draw their hearts to the confideration of better 
things : he giveth the wicked their portion in this w/L/ a 
Pfal,i*j. 14. Sonne remember that tho» in thy life timc^ 
received]! thy good things, Luke 16. 25. but he refer veth 
the good things for his owne children, that is the holy 
Ghoft,the graces of the Spirit, /,#£ n.p. 

Itisamatterofgreatconfequence to difcerne what 
arethe gifts of Gods favour; many men thinkc becaufe 
they haue wealth and profperitie, they are the gifts of 
Gods favour, and they feemc to ftand under the Lords 
right hand, but they are deceived. When Ephraim and 
Manaffih were brought be fore Jacob, Ephraim was (ct at 
Tacebs left hand, and Manajfeh at his right hand, but /<*- 
r<?£ crofted his hands, and laid his right hand upon E- 
phraims head, and his left upon the head of Manajfeh, 
Gen. 4.$. So many men who feeme to ftand at the Lords 
right hand, fhall be fet at his left hand, and mnny who 
feeme to ftand at his left hand, fhall be fct ac his right 
hand. Lazarus feerr.eth to ftand now at his left hand, 
but ftay till you fee him die, and the Angels carry him 
to glory, and then yee fhall fee him ffand at the Lords 
right hand. 

It is a point of great wifecome to know the Lords 

difpenfing hand ^David praycth PfaL 17. 7. fepdra be- 

D d 2 nignitates 


Great skill required in 
difcermng the gifts of 
Gods right hand. 



Of the miferies of §ods dnldren in this life, 

Death feparateth the 
godly from the wicked. 


Gods children fliould 
haue little medling 
with the world. 

nignitatestnas, asifhefhould fay, giae us fomcthing 
O Lord, that we may bedifecrned to be thy children 
from the wicked, for by thefe outward favours wee 
ihallnevcrbeknowncto be thy children. The Lord 
careth not to throw a portion of this world to a wic- 
ked man, as if one (hould throw a bone to a dogge- 
but he will know well to whom hec giveth this rich 
gift of eternall life. 

K^Andit came topaffe that the beggar dyed, and the rich 
man alfe dyed. Death maketh a full feparation betwixt 
the children of God and the wicked: the fheepe and the 
goates may feed together for a while, but the fhep- 
heard feparateth them jthe wheat and the chaffe may lie 
in one floorc together, but the fanne feparateth them; 
and the good and the bad fifh may be both in, 
untill they be drawne to the land • and the tares and the 
wheat may grow in one field for a while, until the time 
of harveft : fo may the godly and the wicked liue toge- 
ther here for a while,but death maketh a totall and full 
feparation: CMofes faid to the Jfraelitcs, (land ft til and 
fee the falvationofthe Lord, which bee willjhewtoyou to 
day : for the Egyptians whomyee hanefeenc to day , yeefhall 
fee them no more for ever Exod. 14, 13 . the red Sea made 
a feparation betwixt the Ifraelites and the Egyptians for 
ever. So death feparateth the children of God from the 
wicked, that they (hall never meete againe. Betwixt us 
and you there U a great gulf e fixed fo that they which would 
faffe from hence to you, cannot • neither can they pa(fe to 
us, that would come from thence, Luk. 16.2 6. This fliotild 
teach the children of God to haue little mcdling with 
the wicked, why * becaufcone day there (hail be a to- 
tall and finall feparation, and this is a great comfort to 
his children, oftentimes now they arc afraid of the in- 
curfions of the wicked, and of their bloodie hands,but 
then they (hall never be afraid of them : The gates of the 


and their happk efiate in tht life to come. 


new Iernfalen* were not (hut at aU, Revel. 21. 25. 10 fig- 
nifie that there (hall be no feare of the enemie there. 

K^ind he was carried by the Angels into Abrahams bo- 
/*w.]Here confider three things 5 firft,how it commeth 
that tnc Angels are miniftring fpirits to man • fecond- 
ly, what they minifter to man ; thirdly, the comfort 
that wc haue by their minifterie. Firlt, the ground of 
their miniftery is, becaufe we are reconciled to God in 
Chrift, when man fell from God, the Angels ftood 
with a flaming fword to hold him out of Paradife, 
Gen. 3. 24, When Chrift reconciled usto God, he re- 
conciled us alfo to the Angels : Jacob faw in a vifion a 
Ladder reaching from the earth to the heaven, and the 
Angels afcending up and downe upon it, Gen. 28. 12. 
Chrift is this Ladder, upon which the Angels come 
downe to minifter unto us, loh. 1. 5 1. Verily, verily,! 
(ay unto yon>hereafteryeefhall fee heaven of en, and the An- 
gels of God amending and descending upon the fonne of 

Whether doc the Angels minifter to wicked men 
or not i 

For outward things they may helpe them, even as 
the Lord makes his Sunnc to rife on the evillandon the 
goodtMat.ytf.Vfc haue examples of this in theScrip- 
tures, when the Israelites were in the Wilderneffe, the 
Angels brought downe Manna to them, therefore Da- 
vid faith 3 Hefedthew with the bread of Angels, Pfal.j^. 
25. It is called the bread of Angels, becaufe it was 
brought downe by their miniftery ; there were many 
Wicked men amongft the Ifraelttes who did eat Manna, 
yet the Angels by their miniftery brought it downe to 
them - another example wee haue, the Angels came 
downe atcertaine times and fiirred the Poole, loh* 5.4. 
and whofoever ftepped in firft,after that the Poole was 
ftirred, was healed, whether he were bad or good, the 

D d 3 Angels 

Why the Angels mini- 
fter to us. 


Whether the Angels 
doc minifter to the 
wicked ? 


Of the miferies of Gods children in this life : 


Angels then may minifter to wicked men in outward 
things, but they doe not defend thrm from fpirltuall 
temptarions, as they doe the children of God in refi- 
tting Satan.. 

Secondly, when they minifter to man^thcy minifter 
to him in his life time, in his death, in the graue, and at 
therefurreftion. Firft, they minifter to him in his life, 
and they kcepe him that he dafli not his foote againft a 
ft one $ Secondly 3 in his death they waite about his bed 
to rcpell Sacan, and when the foulc is out of the bodie, 
they carry it into Abrahams bofome •, and they attend 
the bodies of Gods children in the graue, becaufe they 
arc the Temples of the holy Ghoft $ and fo at the refur- 
re&ion they fhall gather; them from the fourc corners 
of the earth, and fhall attend them to glorie. 

Thirdly, we haue great comfort by their miniftery • 
firft, they are [Gnirim] vigilantes, the watchfull ones, 
Dan.a\. 1 3. Secondly, they are [Habhirim] (Irong ones, 
Pfal. 78. 25. When Salome* went to bed he had three- 
[core valiant^nen about it of the valiant of ifrael t& defend 
him, Cant 3.7. But what comfort is it to the children 
of God then to haue fo many watchfull and ftrong An- 
gels attending them •< 

Hexvas carried by the Angels, What ftrange change 
was this, that he who was now lying amongft the dogs 
is carried by Angels ) lying amongft dogs, the moft 
bafe and unclcane creatures, ( therefore they are called 
Irnptm canes, obfe^ni canes, )ihat he fliould now he carri- 
ed by Angels the moft excellent creatures that God 
made, and not carried by one Angell,but by manv An. 
gels, as if they were ftriving every one to carry him i 
when a great man dieth allmenftnue to be about the 
Coffin,one to carrie a legge,and another to carry jn 
arme- 3 fo do: the Angels ftriuc here to carrie Lazar^ 
foule 5 never man in this world rode in fuch triumph 


and their happie eftate in the life to come. 


as Lazarus iouk did: the Romans after their Vidtories 
in their triumphs they had their Chariots drawn fomc- 
times with Elephants, fomctimes with nimble footed 
Jennets, fometimes with pyde horfes . and we reade of 
Amajis King of E^/*, who had his Cbarior drawn with 
foure Kings whom be had conquered fc&ui what is this 
to Lazarus Chariot, who is carried here by the Angels 
of God ; he rodchere [Bemirkebbath hafhecinah] in cur- 
ru majeftatis : What mall be done to the man whom the 
Kingwill honour i Bfihvr 6 \ 9 . hcihallnot rideupon the 
Kings beft horlc, but in the Kings b-eft Chariot.. 

Into Abrahams bofome^ This is a fpecch borrowed 
from the cuftorne of the lewes, for they that Jay in ones 
bofome were moft deareand familiar with him^s lohn 
leaned in Chrifts bofome^thereforeit is faid that Chrift 
came out of the bofome of the Father, Job. 1 . 1 8. 

The fathers were partakers of the fame falvation that 
we are partakers of, therefore Lazarm is in Abrahams 
bofome, they fbali fit downe with Abraham jfaac and la- 
cob in the KingdmeofGod, UWat.8, 11, And they eat the 
fame fpiritnall manna with us , 1 Cor. 1 o . 3 And our Sa- 
craments hauethe names of their Sacrame:s.,n>f *r* eir- 
enmcifed with circumcifion not made with bands, Colof 2 . 
1 1 . And Chrift our Takeover is facri feed fir us A Cor. 5 . 7. 
Thofe then who thinke that the fathers were but fatted 
up likehogges with the temporary prornifes of this life, 
are foully deceived: Paradifeis called Abrahams bo- 
fome,becaufethe faithfull as Abrahams children are re- 
ceived into that fame fellow/hip with him; what is then 
become of this Limbus fatrum £ 

The rich man alfo died and was buried \ ] Many were the 
folemnities which were in this f unerall, but nothing of 
the Angels that carried his foule to heaven •, he carried 
nothing of all that he had with him,but onely the pric- 
kles of an evill confcience,now he leaveth all his pomp 


mAKi in their Chariots. 

r-vy&n raaroa 

The fathers partakers 
of the fame falvation 
that v?e are ef. 

Our Sacraments haue 
the fame name with the 

Icwa Sacraments. 


Of the mi/eries ofCjods children in this life, 

How to make ufe of 

Arguments drawn from 

the lcfle to the more. 

Nothing to be gathe- 
red betides the (cope 
of the Parable. 

Fal/e Collections from 
this Parable. 

bchinde him. R. Sahmonobkweth, that David Tome- 
times is called DavidtheKwg&nd DAvidKingtflfrael, 
but when the Scripture fpeaketh of his death, he is cal- 
led but David } the dayes of David drew nerctbat hejhould 
die y i King. 2.1. (o verf 10. D avid flept with his fathers 
and was buried. All externa 11 glory and worldly pompe 
Ieaveth a man in his death. 

To make ufe of Parables, we are to confider how the 
fpirit of God in a Parable draweth an argument from 
the lcfle to the more, as if the unjuft Iudgc becaufe of 
the importunitie of the widow granted her rcqucft, 
how much more will God grant the earneft petitions 
of his children:' fo the man inttantly fecking bread from 
his neighbour : the end of thefe Parables, is to teach us 
pcrfevcrance onely, and no other thing to be gathered 
out of them. 

Secondly, the unjuft Steward is commended for 
providing for himfelfe, here we are to follow him in 
the Parable for his forcfight, and not for his deceit, fo 
we commend the Serpent for his craft, but not for his 

Thirdly, nothing is to be gathered ina Parable be- 
fides the f cope, and as we looke not to every particular 
colour in the pi<5hire, but to the whole pi&ure , fo wee 
fhould not looke in a Parable to every particular cir- 
cumftance in it, but to the grnerall fcope ; example, the 
rich Glutton lift up his eyes and faw Lazarus in hea- 
ven, therefore the damned in hell doe fee the glorified 
in heaven $ a falfe colle&ion, and it is befides the inten- 
tion of the Parable 5 fo the rich Glutton prayed to A- 
brabam, therefore we may pray to the Saints departed ; 
or that there is water in heaven to quench the third of 
the damned- or that the I oules departed haue fingers or 
eyes or tongues 5 or that the damned defirethat their 
brethren come not to thofe torments, all falfecollefti- 


' ■ i ii i i • rr i 

and their happie efiate in the life to com^ 


on«*butifthey fliould gather, that the children of God 
arein great joy, and the damned in great paine, that 
were pertinent ; Secondly, that there is no redemption 
out of hell . thirdly, that there is no refrefhment to the 
wicked in hell • fourthly, that the defires of the wicked 
fhall not be granted to them ; fifdy,that thofe who will 
not be inftru&ed by the Word here, will not beleeue 
although one fhould come from the dead to them s 
and laftly, that the Word of God,c3/*/w,and the Pro- 
phets, are the onely meanes to beget faith in us here. 
Thus farre we may ftretch the Parable, and then wee 
fhall bring a good fenfe out of it, but if we ftretch it 
farther, then we fhall bring a wrong fenfe out of it, the 
wringing of the no fe bringeth forth blond, Prov^o. 33. 

What may be gathered 
from this Parable, 


Tbc ffope of th: 

The parti of it. 

Of the wicked enligbtned by the Word 7 


How the wicked may be mlightned 

by the Preaching of the Gofpcl, and yet 
become worfe after they be illuminated. 

Mat.i 2. 43.- When the uucleane fpirit isgone out of a 
mm, helbalketh through drie places fetKmg reft, 
andfindeth none, thenhejtuth, I Ttotllreturne unto 

Hrist having taught long amongft the 
Zewes, and illuminated thdr minds by wor- 
king fundry miracles amongft them, and 
g>,l cafting out Devils j but having wrought no 
fan&ification amongft them, he bringeth this Parable 
of amandifpoifclfcdof a Devill, and being caft out, 
finding the houfe emptieand trimmed, returneth with 
feveo fpii its worfe than himfelfe. 

There is the Parable here, and the application of the 
Parable 5 the Parable is fct downe at large, and the ap- 
plication in few words, even fojhal! it alfo be with this 
wicked gener At ion. 

The Parable it felfe hath three pattSjfirft, poffcflion • 
fecondly, difpofleffion$and thirdly, repofTeffi'on. 
PofTcffion in thefe words, when theevillfpiritisgone 
\ otttofdWAn : which implieth, that he mult firfthaue 
poffeffion brfoi e he be caft out:fecondly , difpofteflion, 
and when he is difpofleflld, he wandreth in dry places 
and findech no reft untill he rcturne • and thirdly, re- 


and their ejlate afttfbardu 


pollcilion, hegoethand taketb with him felfe [even other 
/pirits more wicked than himfelfe, and they enter in and 
dwell there * and the Ljl (late of that man is worfe than the 

when the uncleane fpirit is caft out.] He is an uncleane 
fpirit j firft, in the manner of his apparition ; fecondly, 
in the manner of his revelationjand thirdly, in the man- 
ner of his operation. 

Firft., in the manner of his apparition, heappcareth in 
thelikcnefleofaGoar, aftinking and a vilecreature, 
therefore the Lord faith, They pall no more offer their 
facrifices to Devils, Deut.iy.j. In the Originall it is 
[Le fhegnirim]i o the hayrie ones- i they are called the 
hayrie ones, becaufe they bane appeared in the likene/Ie 
of Satyres or wilde Goates. 

Secondly,the Devill is an uncleane fpirit in the man 
ner of his rcvchuon^thoufhalt notfuffer [obh] a Witch to 
Hue, Exod. 22.18. Obh is called a Bottle or a Bladder, 
the Witches arc fo called, becaufe Satan gaue his an- 
fwers out of their bellies, and out of the fc crct paifiges 
of nature, and for this they were called by the Greekes 

Thirdly 5 he is an uncleane fpirit in the manner of his 
operation,where ever he lodgeth he defileth that foule 
and that bodie, therefore the Scriptures call fuch fom- 
ximesdegges and (wine, Revel, zi. 15. and the filrhieft 
beafts that are • but the holy Spirit is mod comely in 
the manner of hisapparition,in his revelation,and ope- 

Firft, in the manner of his apparition, when he appea- 
red it was either in the likeneffe of a man or a Douc, or 
in the hkencfTe of fiery tongues \ but he never appeared 
in the likeneffe of any filthy beaft. 

Againe, in the manner of his revelation ; he revealed 
himfelf e to his Prophets in a mod comly manner when 

Ee 2 he 

fat an andean* in tke 
manner of his appa- 


In his revelation. 

a*t pjtho. 

In hif operation. 

How the Ho'y Ghoft 



Ofth wicked enUghtned by the Word, 


The go^Iy delist 
not in finne. 

I Satans delight i$ to 
lodge oncly in man* 

lie fpakc in them, he fpakc nor out of the fecret parts of 
nature, theydidnotfo^meatthemourh as thofewho 
were blaftcd by the D:vill, but the holy Ghofl fan<5H- 
ficd their tongues, and in great modeftie and comch- 
neflethcy /pake the truth. 

Thirdly,in the manner of his operation he is mod ho- 
ly, for where ever he lodgcth, he fan<5lific;h and purifi- 
cth that foulc and bodie, therefore he is compared in 
the Scriptures to water and to fire, and to the Fullers 
fope ? Pfdl. 51.7. Wdfh me andljhall be whiter than the 
[now : in the originall it is [Tecdbbefeni] play the Fuller 
upon me. We may know then whether we be pofTelfcd 
by Sacan or nor, if we delight in fikhinrlTe or unclcan- 
nefTe, for uncleannelfe is the unfcparable effeft of the 
uncleane fpirit : a man may be overtaken by Satan fom- 
times, and Satan may in part pollute him, but he dc- 
lightethnot in it 5 but if he delight to wallovv in that 
finne, and make no refiftance to Satan, then he is cer- 
tainly the habitation of Satan -, when one offered vio- 
lence to a woman under the Law, Dent. 22. 27. if (hec 
cryed out, Qk was not to die the death $ but if ihe held 
her peace, and confented to that villany, flic was to die 
thedeath:So when Satan comrncth to pollute the foule 
and defile the bodie^f he cry out with Paul, wretched 
man that I am, who (hall deliver me from the bodie of this 
death ? Rom. 7. 24. then we are not to die • but if wee 
hold our peace, & delight in Satans temptations which 
pollute the ibule and the bodie, then wee arc to 

Is cafl out of a wan.] There is no creaturein which Sa- 
tan delightet h to lodge, but oncly in man ; when he en- 
tred into other creatures, it was but onely to deceiue 
man, as when he enrred into the Serpent, it was for this 
end, to deceiue Eva^ he cared not for the Serpent it 
felfe : fo when he entred into the Gergefites fwine,ic was 


and tkir e/iate afterfbards. 


nor for the fvvine that he cared, but oncly ttet he might 
draw the hearts of the Ccrgefites from Ch rift by drow- 
ning of their fwine- and the reafon wherefore he de- 
lighteth to dwell in no other creature but man, is, be- 
caufe there is no vifible creature that can commit finne 
bur man, where there is net a Law, there is n$ tranfgrefii- 
^Jorfinneisthetranfgreilionofthe L^w^ Rom. 4. 15, 
but no Law is given to any vifible creature bur onely to 
man. Thisfhould be a great motiue ro humble man, 
when he feeth fuch a great change,that he wlio was the 
Temple of the holy Ghoft, ftiould now become a cage 
for uncleane fpirits, and to make the honfe of God a den of 
theeues, UHat. 21 13. Was not this a great change, 
when 2 mans houfe in which he d vvelt was made a dung- 
hilliEzraC 11. But this is a fane greater change when 
man who fhould be the Temple of the holy Ghoft, is 
made a receptacle for uncleane Devils ; it was a great 
change in Naomi, when her beautic was changed into 
hittetnes ; and when the Nazarites that were whiter 
than the fnow, became bheke like the cole, Lament. 4. S. 
and when Nebuchadnezzar, who was a mightie King 
became a beaft, Dan. 4. 3 3. but thofe changes were no- 
thing to this change, when man who was the Temple 
of the holy Ghoft 3 ibould become the cage of uncleane 

When the uncleane /first u gone out of a man. 
Whether did Satan goe Out willingly here, or was 
► he caft out by force ? 

He was caft out by force here, he poeth not out wil- 
lingly but by collufion, this is not IxgoMeii, by force to 
caft him out, Satan doth not caft our Satan j but when 
the Lord cafteth him out by his power, then he is caft 
out by force. 

Whether is this gift in the Church now or not, to caft 
out Satan < 

E e 3 This 

A motiue to feuaaiu tie. 


Satan goech not out 



fignc when the thing 
fignifiedis not. 

God never withdrawn 
from hi Churc'i gifts 
Which arc (imply good. 

Of the Tbkked enlightned by the Word y 

This extraordinary gift to compell Satan to goe out 
of a man, is not in the Church now, we hzue prayer and 
/*/?/*£ now, defining the Lord tocaft him out, Mat.ij. 
21. but to charge him to goe out, or to conjure him, 
the Church hath no fuch power \ to ufe the figne when 
the thing fignified is not,this is a great abufe 3 if the high 
Prieft under the Law fliould haueputintwo counter- 
feit ftoncs in the brcftplate, when there was neither V- 
rim nor Thummim } and promifed by them, to haue the 
Lord to anfwerc him, had not this beeneadclufion 5 
fo for men now to ufe the words of authority,to charge 
Satan to goe out,when this power is not in the Church, 
this is but a delufion $ the Church hath power now by 
excommunication to giue over wicked men into the 
hands of Satan, but yet they become not &fy&ww, re- 
ally poflcfTed, as it was in the Primiriue Chnrch. So 
the Church now hath power to pray to God for the 
delivery of the partie,but they haue not power with au- 
thoritie to charge the unclcane fpirit* the Church in 
her infancie had fome extraordinary gifts which are 
nowceafed, as to fpeake tongues, tocuretheficke, to 
cafl out Djvils, and to kill, as Peter did Amnios and Sa- 
phira^ Aft. 5. 5. toftrike blind, as Paul did Ely mas the 
forccrcr, Aff . ij.11. 

Thofe gifts which are the befl: gifrs God never with- 
drawcth them from his Church altogether; but other 
gifts which arc not (imply the b' ft gifts, he wi:hdraw- 
cth them ; example, to fpeake diverfe Languages was a 4 
gift profitable for the planting of the Church at the 
firft,butyetitwas not fimplie neceffary • Paul hid, he 
had rather fpeake fine words in aknowne tongue, than ten 
thoufand words in an unknewne tongue , 1 Cor. 14. 19. 
Thofc gifts which are moft excellent and {imply neccf. 
fary in the Churchy he taketh not away, Ijhew unto ym 
a more excellent way, 1 Cor. 12. 31. And the Lord harh 


and their eftate afterwards, 


turned thcfe gifts into more excellent gifts, loh.i^. 12. 
He that beleeveth in mc> the workes that I dee, fhaS he dot 
alfo^ and greater workes than thejefhallhe doc^ . 

Whcn-Chrift was here bodily prcfent with his Dif- 
ciples, his bodily pre fence was not fo comfortable ro 
rhem as his fpiriruall prcfence, fo when he was prefen t 
by miracles, figncsy and wonders in the Primitiue 
Church, this was but a bodily prefence in refpect of 
his fpiricuall prcfence with us now • when the Lord 
wrought thefe miracles then, it was either to convi<5i 
the Infidels,or to fti engthen the faith of the weak ones, 
rhefe miracles were fignes, not to them that beleene, but to 
them that beleene not. 1 Cor. 14. 22. When Paul healed 
the father ofPubUus the Confull,of a Fever, he healed 
him by a miracle, and made him prefently to arife, 
^7.28. 8. but he healed not Timothy that way, butfee- 
mcth rather to play the Phyfirian to him, bidding him 
drinker longer w at er but wine ^ 1 Tim. 5.23. What was 
the reafon of ih\$>Timothy beleeved, therefore he nee- 
ded not a miracle - x but the father of Public beleeved 
not, he was an Infidell as yet, and therefore a miracle 
was more necefTary for him. 

He walketh through dry places.] That is, he countcth 
all other places but defens in refpect of his former ha- 

Seeking reft andfindeth none.'] Satan hath three places; 
firft, his place of pleafure y fecondly, his place of wan- 
dring ; and thirdly, his place of torment ; his place of 
pleafure is an unclcane foule, in which he delighteth to 
wallow } his place of wandring is,when he goeth about 
compaffing the earth too & fro, fecking whom he may 
devour ; and his place of torment is hell. Satan is tor. 
mended now when he is in his place of pleafure, and in 
his place o£wandring,but his full torment is not come, 
Artthon come hither to torment us before the time, Mat.%. 
2p. So 

Why miracles were 

Three places of Sa- 


Of the tricked enligbtned by th Word, 

The childc of G3d 
hath three places. 

The rpirits haue their 

• inn 

When the foule re- 


How to finde tru: 

So the childc of God hath three places; his placeof 
plcafuie,as/ > /i/.84. I. How amiable are thy Tabernacles 
O Lord of Hops j my foule Ion geth^ye a even faint eth for the 
Courts of the Lord : fo he haih his place of griefe, Wot is 
me, that ifoiourne in Me\ech % that I dwell in the Tents of 
Kcdar, Ffal. 120.5. and he hath his place of joy in the 

Andfindtth none.'] Spirits haue their reft, they are not 
like quick-filver which hath frincifinm motus in fe, fed 
nonqttietis, but they haue frinciptum motus & quietu y 
the foule refteth when it is delighted, as the bodie re- 
fteth when it lyeth or fitteth. Satansrcft is finne, but 
thisisareftkftereft, the true reft of the foule is God 
onc!y, therefore David fald*, returne my foule to thy reft , 
Pfal. 1x6,7. When the foule is not fet upon God the 
right objetf ,thcn it is extracentmm • and as the Needle 
of the Compafletremblethalwayes untill it ftandto 
the North-Pole, foche foule hath no reft untill it be 
fct upon the right objc<5t Godhimfclfe. The rich man 
fdidy/orde take thy reft, when he had his Barnes full, 
Luk. ii 9. But riches cannot bring reft to the foule, 
for the more that a covetous man hath,the more he co- 
veterh; an example of this we fee in gold-thirftie Ba- 
: bel y Efa. 14. 4. the mere they had, the more they cove- 
ted: the foules of the wicked are in a fling, 1 Sam. 25. 
a ftone in a fling is violently toffed about, fo arc their 
foules, and they (ln\\ get no reft day ngrnigbt y Rcv.i^. 
11. So David comyavQth the wicked to a wheele which 
ahvayesturnethabout> Pfal. 83. 13. and to a drunken 
man. thai: lyetbvponthetopof aMaft, Prov. 23. 24. If 
thou wouldft haue true reft to thy foule, disburden it 
of finnc i Looke how the poore fhippe was toffed, fo 
long as Unas was in her> but when he was throwne in- 
to the Sea, the ftormc was calmed : fo caft out finne, 
and then thou mayeft haue reft. When a roan entcr- 


and their efiatt afterltordr. 


taineth his finne, he is like a man that isficke on the 
Sea, he runneth from this place to that place to feckc 
reftjbut all in vainc , becaufc he hath the fickneffe wirh- 
in himfcife. God is called by the Hebi c fees [A/Aw] 
hcuiy becaufehecont^ineth all things, and is comai- 
ncd'of none $ everything is kept in us owne phce. 
God is the phce for the foule to 1 eft in : the Philofo- 
phers fay, Bonum ex & canfd confftit^ malum ex quo- 
tibet defeclu, Goodneiie cannot conlift without the in- 
tegritic of all the parts, but cvill is a defedt of any of 
them, that a man be in good health, iris neceffary that 
every humour kecpe hisjuft temper and proportion, 
but to make a man fkke, it is enough that one humour 
onelybediftempeKd : the reft of the foule is God, 
who is allgoodnefle, but any griefe will difquiet the 
foule ; the foule is a difturbed thing, therefore we muft 
admire his power who can fettle it • whcnChrift cal- 
med the winde and the Sea, they faid. Who is he that 
both sea and winds obey i fo we may fay, when God 
calmeth the foule, and putteth it to its reft ; who is this 
that the unfetled foule doth obey i Satan being fo farre 
from God, who is the place of reft, he cannot ffndc 

Then he faith, 1 will retttrne vnte my houfefrom whence 
I came out. 

How can Satan returne to that place out of which 
he hath beene caft ? 

Satan is caft out two wayes, either partially or to- 
tally .-Partially he is caft out by illumination, totally 
by fanftification ; this partiall cafting out of Satan, 
is wrought fundry wayes ; firft, by civill education, 
as Nero was very meeke the firft fiue yeares of his 
Raigne, becaufe he was brought up under seneca a 
good Mafter, fo lulUn fo long as he was a Reader in 
the Church, Satan was caft out of him partially 3 and 

F f fome- 

DDJ3S rtlftfiM* 

PYpfifl per mtifhra 

fin qnxfiillcotlh^ufn'ituSy 
I"* nuilo loco capitUY} 
Jcel ommbv* rebu* koum 

Why Satan canhaue 
no reft. 



A twofold cafting out 
of Sataa, 


Of the wicked enKghtned by the Word, 

Wicked men how re. 
Grained from finnc. 

Satan defiret to goe 
bickeinto his ancient 

from Satan, tbat he 
enter not againe. 


fomctimes by the constitution of the bodie, as fome 
abftaine from fome finnes, becaufe of theconfticuti- 
on of their bodies, as they abftaine from drinke, bc- 
c ufe they hauc a weake brainc ; and fometimes by 
fliame • and fometimes by the retraining power of 
God • but it is eaiie for Satan to enter in againc when 
he hath but fuch barres to hold him out ; but where 
there is a totall fandificarion, he cannot enter in againe 
there. Now when we call it a totall fandhfication, it is 
meant totall here inputs, but not in degrees, thst is, 
there is no facultie in the foule, but there is grace in it 
as well as there is finnc> and therefore Satan cannot en- 
ter there againc. 

Vnto mine houfe from whence Ttame. 
No place can content him fo well as his former ha- 
bitation, wherein he hath dwelt a long time, and he 
glorieth more to repo(TefTe himfelfe in his former ha- 
bitations, thantopurchafe new places. When Satan 
was difpofTeflTed out of the people of the tewes in the 
Wilderncflfe by thedoCirine of Miracles which Mofes 
wrought, be fought to be repofltflTed againc • firft, 
by Idolatrie $ fecondly, by Whoredome wich the 
daughters of tJiia&b, and by rebellion: fowhen bee 
was difpofTeflTed out of thcChriftun Churches in the 
Eaftjfirftjhe fought tobercpoflTeflTcdagainby fchifmes 
and heretics, but efpccially by Arrianifm?, then he 
fully repofleffed himfelfe againe by Mahomet. If thou 
be free from Satans po(TefTion,loijkc not back againe as 
Z*tt wife did $ Satan is like a Raven, when he is driven 
from a dead carkafie, he fleeth but a little from it, and 
is readietoreturne to it againc; whenamancommeth 
out of a Bathe, the Phyfitians prefcribe to him then, 
that he looke well to himfelfe, for he is readic to catch 
cold, becaufehis pores arc open • fo when Satan is 
caft out, a man hath needc then to be very vigilant, 


mid their efiate afierTterds. 


that Satan furprife him not agame. For if After they bane 
efcapedthetoButions of the world through the knowledge 
of the Lordand Saviour Iefuschrift, they Are Againe in- 
tangled, and overcome, the Utter end is rrorfe with them 
than the beginning 2 Vet 2.20. 

f^yind when heis come> hefindethit emptie,fwept, and 
This houfe was fwept and hung, but it was not well 
furnifhed within. 

Obfcrue that God never commeth to the foulc with 
a privation, but as he taketh away finae, fo he puttcth 
in grace, pull up the thornes,and then fow the whcate, 
/#r.4« 5. Ceafe to doe evill, and thenlcarne to doe 
good y Eftyi. The Lord liketh not this privatiue Di- 
vinitie, Cnrfeyee Meroz , becaufe they came not to the helfc 
of the Lord, Iudg. 5.23. So when / was an hmgred^yee 
gant me no meat at all. Mat. 25.42. Many men doe con- 
tent themfclues with this, they will doe their enemy 
noharme, they will haue no medling with him, but 
this is the fweeping of the houfe onely, but they come 
not to the pofiriue part, I will doe hira good, and there- 
fore Satan may get entrance againe. 

Then goeth he y and taketh feven other fpirits with him 

more wicked tb*nbimfelfc-j. 
Here the queftion nuy be roooved, whether fomc 
Devils be worfe than others ? It may feeme there are, 
becaufe Beelzebub their Prirce heis worft, goe to the 
heis prepared for the BeviHandhis Angels, LXM.if^i. 
And as amongft the good Angels, fome are Powers, 
Dominions,, and fome Thrones ; fo it feemeth that a- 
mongft the wicked Angels, there are fomc more wic- 
ked 1 ban others, they are not then calkd worfe fpirits, 
becaufe they are moe in number oneJy, but they are 
worfe, becaufe they are more malicious ^ they are all 
bad fpints, but fome exceed others in malice and w ic- 

Ffi ked- 

God cemmeth n^cr 
with an emptic hand. 

Wr: ether fome Derili 
be worfe than others ? 

** ' 


Of the wkked enligbtned hy the Word, 

The end of the wicked 
is worfe than their be- 
ginning three wayes. 



kednefic j many men doc miftake Satan and his Angels, 
tbey rhinkc that fome of them arc fpirits which doc no 
harmc, but they are all fvvorne enemies to mans falva- 
tion, therefore Satan is called the red Dragon, the red 
.Drdgwidelighteth notonely to kill men for hunger, 
but alfo for Tport to kill them ; what can wc looke for 
then of thole infernall fpirits of definition > 

k^JI nd the iaft end of that man is worfe than thefirjl. 

Hishftendis worfe than his beginning in three re- 
fpeds-, firft, inrcfpe&ofGod* fecondly, inrcfpe&of 
himfelfe 5 thirdly, in refpeel of Satan. 

Firft,inrefpe&of God, who juftly punifheth him 
this wife, by giving him up unto a reprobate fenfe, bc- 
caufe he loved not the truth : fecondly, his laft end is 
worfe in refped of himfelfe, becaufe he is dyed over a- 
gaine with (inne \ thofe finnes in the Scripture are caK 
led Scarlet finnes. Scarlet is called Shani or #£*?•»> 
becaufe it is twice dyed. So men when they fall backc, 
they are dyed anew againe, and as recidivate in morbis 
eft pericttlofa, fo is the falling into finne anew againe. 
So it is worfe in refpeft of himfelfe, becaufe after that 
a man is illuminated, he is more readie to become pro* 
phane, if he be not fanftified : Take water and heat it, 
and fee it in the ay re,it will freeze fooner than cold wa- 
ter; So if a man be illuminated, and haue fome taftc of 
fandi fication,and then fall backe againe,he is in a worfe 
cafe than he was in before. Thirdly, he is worfe in re- 
ipeft of Satan, for when Satan catcheth him againe, 
he maketh him twice more the childc of hell. A lailor 
hath a pnfoncr fettered by the hands, necke, and feete, 
the prifoner befgeth of him,that he would relcafe him, 
he re leafcth him all to the foote, he flippeth his foote 
out of the fetters and efcapeth $ if the lailor catch him 
againe, he layeth a double weight upon him, and fette- 
reth him twice as fureas he was before 5 fo when a (in- 


and their eftate afterwards. 


ner feemeth to efcape from Satan,being enl;ghtn;d and 
in fomc (hew fan&ified, if he fall backe agame, he brin? 
gerh feven worfe fpirits with him. 

The application of the Parable is. Even fo (hall it he 

alfo unt$ this wicked GtntrAtion. As if Chrift /hould fay, 

when I came amongft you, yee were in darkenefle, 

but by my minifterie yee haue beenc illuminated, 

but malicioufly now yee impugne this truths 

and yee are poffcfTcd with feven worfe 

fpirits than before, thereforcyour 

end muft be worfe than 

your beginning. 

(••• > 

The application of the 

^ <*An ^Addition. 

Pag. 122. line n. 

H ~^0 raife up feed to the brother, that is, to the el- 
deft brother, Dent. 25. 5. If brethren dwell toge- 
ther, and one of them die, that is, if the firft or el- 
dc ft die and haue no feede, then his fecond brother was 
bound to raife up feedc to him if he were not married % 
for the Law fpeaketh of brethren dwelling together, 
and not married or forisfamiliate : an example of this 
we haue in Er and On&n, Gen. 38. 

Secondly, if he had no brethren, then his neereft 
Kinfman was bound to pcrforme this du-ty to hiin,if he 
had no: becne married. 

Bin it feemeth that this dutie is required ofiV. Rnt.$* 
although he had children, for he faith, then I jhotdd 
mar re mine orvne inheritance. 

It iionely required of him here to rcdeeme the inhe- 
ritance, but not to marrie his Coufins wife 5 this was 
onely fare fuper nomen defuncii, is, to make his 
childe to be reputed as the childe of the dead,and fo the 
childe fliould not be counted his fonne, but thefonnc 
of chilion $ thus his inheritance fliould haue beene 
marr'd, and his name rafed out, and this made N. to re- 
fufe, but iftheCoufin were nor married, then he was 
bound to marry the wife of his Kinfman. 


Page 16$. line 43. Dele not. 




Containing diverfe Queftions and 

Solutions for the right underftanding of 

the Scriptures : 

Provingthe necefsitie, niajeftie^intagritie^perfpi- 
cuitie^and fenfe thereof 

As alfo fliewing the fingular prerogatives wherewith the 

Lord indued rhofe whom he appointed to bee the 

Pen-men of them. 

Together with the excellencie and ufe of Divinitie above 
all humane Sciences. 

All which are cleared out of the Hebrew, and Greeke 5 thetwoorigi 

nail languages in which the Scriptures were firft written, by comparing 
them with theSamaritaneXhaIdie,and Syriack Copies,and with the * 
Greeke Interpreters, and vulgar Latine tranflation. 

yiaticifarum^ & via lenginqua eft* 

By'lehnlPeemfe, efLath*ck*r in Scetland, Preacher of 
drifts G'ofpell. 


Printed by T. Cotes for John Be/lamie^nd are to be foldat his fhoppe 
at the figne of ^he tki c^ Golden Lyons in fornehM, ncere the 
Roy all Exchange . 1634. 

The Right Honorable, S r « 

Thomas CoyentrieKni^ht,Lord Qotten* 

trie, Baron oi Alesborougb Lord Keeper 
, of the Great Sealc of 

Moji Honorable and my <very good Lord, 

$ the wifeft and the 
richeft Prince in the Eaft, 
fearching where wife- 
dome might be found,he 
could not finde the place 
thereof- Hee could not 
living ; the depth faith, it is not with me^and 
the Sea faitfyt is not with me . the Vultures 
eye hath not feene it for all his fliarpc fight . 
and for the worth of it, it cannot be gotten 
for Gold, neither can Silver be weighed for 
the price thereof: Then hee fubjoyneth, 
God undcrftandeth the way thereof, and he 
Aaaaaaa 5 know* 

The Epiftle Dedicatory: 

Pro. $ 0,2," 


ktio weth the place thereof: for he looketh to 
the ends of the earth, and feeth under the 
whole heaven. The wifedome which fob 
Ipeaketh of here, is Gods fecrct wifedome in 
his workes of nature, which none of the 
world,aithough they Were as fliarpe lighted 
as the Eagle, can underhand. Now if man 
be fo ignorant in Gods workes of nature, 
much more is he in the workes of grace ; and 
he may fay as jigur fayd,when he confidered 
Itbielznd Veal (Iefus Chrift the wifedome 
of the Father ) Surety I am more brutifh 
than any man, and have not the underftan- 
dingofaman. 2)<*Wwhenhe lookt upon 
the heavens, the workes of Gods hands, he 
fayd ; The heavens declare the glory of God, 
and the firmament fheweth his handy 
worke : thenhetelleth how they declare his 
glory and what fort of Preachers theyt>e 5 The 
univcrfality of their preaching, their line is 
gone out through all the earth, even to the 
endsofche world,- Then their diligence in 
preaching, both day and night. Laftly 5 how | 
plainely they preach in all languages. Yet 
this their preaching is but an indiftincl fort | 
of preaching in refpedt of the preaching off 
theGofpel. We may fee fome of his wife- 

IheEpiftk Dedicatory. 

dome in the heavens which are his handy 
worke ; but nothing of the hid treafure and 
riches hid up in Iefus Chrift, can wee learne 
by thi s preaching, But Paul ipeaking of the 
preaching of the Gofpel by the Apoftles/aith, 
Their found went out into all the earth, and 
their words into the ends of the world • hee 
changeth theiriine into their found. There is 
a great difference betwixt thefe two forts of 
preaching $ A naughty perfon winketh with 
his eyeSjhefpeaketh with his feete,and teach- 
eth with his fingers, but hee ipeaketh more 
diftin&ly with his tongue : So the Lord 
preacheth indiftindly ( as it were) by his 
worke ; but by the found of his Gofpel, hee 
preacheth clearely and plaineiy. Where fiiall 
we find thefe treafures of grace 6c hid wife- 
dome ? This treafure is to befoundinhis 
Law ^ therefore the lewes call it defiderinm 
mundi y and it is more to be defired^th^n Gold 
yea than molt fine Gold, The Angels them- 
felveswith ftretched outiieckes, defireto 
looke into this myftery ,♦ even as the Cheru* 
bims with ftretched out neckes looked 
downe to thePropirfatorie. If the Angels 
have fucfra defireto behold this wifedome, 
much more fliould man have a defire to 
Aaaaaaa 4 fearch 



x Pet.i.xx. 

The EpiftUDedicatoryl 

Heb.i* I& 
Pro. 3.13. 

E P**. 4-3)&ci 

fearch into thefe myfteries: for he tooke not 
upon him the nature of AngeU,but he tooke 
onhimthefeedeof^fWw*. Happieis that 
man that findeth this wifedome, and the 
man that getteth under (landings this wife- 
dome is onely to be found in the Law of the 
Lord. I have indevoured (my Noble Lord ) 
in this Treatife to make fome fmall path for 
theyoungcr fort to this wifedome^ And I 
have abftained from thole queftions which 
doe more hurt than good to the Church. 
Tlutarcb maketh mention of a number ofSu- 
terstoonemaid, but they fell to fuch con- 
tention amongft: themfelves, that they did 
teareheraliinpeeces: too many deputations 
in effect do rent the truth, & mmium alter un. 
doamittitur Veritas :The beft way to come by 
the knowledge of the truth, is to bee con- 
verfant in the Text it felfe, and to bee ac- 
quainted with the phrafe of the holy Ghoft 
fpeakingin his owne language. Let knot 
feeme ftrange to any, that I feeming a ftran- 
gerfhouldtake this boldnefle to offer thefe 
my labours to your Loidfhip. I cannot 
acknowledge fuch ftrangenefle ,• for wee 
have one Lord, one faich,onebaptifme, one 
God and Father of us all ; We live all under 


TbeEpiftU Tedkatory. 

one gracious King, and there is frnallorno 
difference in our language:we differ not as the 
Cananites and thefe of dfidod; } ttfoy fiblokth 
and we fay fribbokthtfez fpeake the Dialed of 
Jerufakm,and we the Dialed: ofGaltlee, (mail 
or no difference. But the reafon wherefore I 
made choife of your Honour, is the gcod re- 
port which I heare ofyou every where^your 
name fmelleth as the wine of Lebanon, yee 
have put on righteoufnefTeasa garment.yee 
are eyes to the blind and feete to the lame : 
the blefling of him that is ready toperifli 
commeth upon you, and you have caufed 
ihewiddows he, rt to fingfor joy .There were 
many notable and excellent parts in Job, he 
defpifednor rhecounfellof his man-fervant 
oroftasmaid-fcrvant, here was his humi- 
lity: yet when he 'ate in judgement ; what 
grace and m jeftic had hec? they gave eare 
and kept filence at hi counfell ; the young 
menfaw him and hid then fclvcs, and the 
aged arof and ftoo J up befor: him . he was 
hoipitablerochcpc ore, he did not eate his 
morfels alone, he was pi ifull to the fath«> 
leffcanrftothewiddow, and he difdained 
the wickedjthathe wculdnot fet them with 
ic dor g s ef his flockcrHappy is that Land 




Math, 2^.75. 

Hon 14.7, 

lob. 2^14; 

lob. }0.i, 

The Epiftle Dedicatory* 



where there are inch judges. Another c^ufc 
which moved me to grace this worke with 
your Lordfliips name^* the defire I have,that 
others may reade it the more willingly for 
their owne profit; andevenas a faireentrie 
leadcththe beholder to looke more particu- 
larly upon every part of the building : fo the 
beholder of this worke fet out under the pro- 
tection ofyour Honours vertue,wil the more 
earneftly affe&the peruflngof the fame, in 
confidence that (o much worth as is eminent 
in your Lordfliip^would hinder any mans 
boldneffe to prefent unto you a trifle. And 
forconclufiLn> when Jacob was to fend his 
fbnne Benjamin into /Egypt, *he prayed that 
God Almighty would give him favour before 
the man; So my earneit prayer to God is, 
that this treatife may fir ft be acceptable to the 
Church of God, and then unto your Lord- 
(hip : And fo I have obtained that which I 
defire.The grace of God be with your Lord- 
fhip,and make that the long continuance in 
the charge which his Majeftie moft worthi- 
lj^hathlayd upon you, may produce long 
happinefle to this Common wealth. 

Tour Honours in aUdutifuUfuhmifiwi, 


A loving advertifement to 

yong Students in Divinity, who 

defire to come to the knowledge 

of the holy Scriptures. 

Oving Brethren- Tl?ere 
he three Schooles in which 
young Diamines muft he 
exercifed^ the fchooleof Arts 
and Sciences, the Schosle of 
Grace, and the Schoole of 
your location* It is a great 
helpe and an introduction to Di<r iriitie,to he trained 
ftp in the firfi Schoole of Jrts and Sciences : Mofes 
Tvas learned in all the tyifedome of the ^Egyptians, 
Daniel in the learning of the Childeans, and 
Dionyfius Areopagita T&w trained upin&hila- 
fophie. J. "certaineScholler amongjl the J ewes asked 
one of the R, his Master whether be might reade any 
of the humane Writtrs or not ? hegaVe him this An* 
fwere^you may reade them, proyidingyou reade them 
neither day nor night. This 1pm afoolifh an/were, 
for the pelves hated all humane learnings therefore 


The Epiflle to the Trader. 

they fay y Malcdi&us qui alueric fuern, am 
didiceric Sapientiam Graecorum^ They call 
all humane learning the Ibifdome of the Greekes. (But 
tofhutupthisSchoole y and to takeaway all humane 
learning from a T)i r uine, were in ejfeEl to make him 
no Divine. The Knowledge of all Arts and Sciences 
is neceffariefor him y as ofGeometrie y Arithmetic he y 
Geographic jhe knowledge ofThyfecke, hut above all 
the knowledge of the tongues is more necejfary for him, 
becaufetheyareVehicah (cientiarum. (But here 
ye mufi not onelyjiudie that part of the tongues ^hich 
is called ™x n **> tphich is mere Grammar m 
to ftani upon Letters, Accents, Tronounciation and 
fuch ; but ye tnuflgoe farther to that part which is 
called fyywM, the true meaning of the words r to 
interpret them out of one language into another y and to 
underfiand one Thrafs by another : neither (hould 
yeftand here, but ye mufi goe further to that part 
Dohicb is called *pww, to cenfure and difcerne the 
true reading from thefalfe y <u the Maforeth did 7t?ho 
excelled in this . Jn the Carres there are three forts 
of fignesto direH the Souldiers, muta, femivo* 
calia^ vocalia \Muta, a* the enftgnes, Semi* 
cocaliay** the trumpet 'JiVocalia^ as the words of the 
Captaine. So fomeftgnes are Muta , as Arts and 
Sciences ; Semivocalia, as the knowledge of the 
tongues j and Vocalia, m the meaning of the holy 


The Epiftle to the Reader. 

Cicero DeOrdtore. 

Gbojlfteaking in the Scriptures. The knowledge of 

tkefeismoft necejf arte for you Tbbo intend to apply 

yotir minds to thefiudie of Divinities for hy them 

yefbaS underhand the Properties and Thrafes of the 

holy Ghftjthe ancient cuflomes of the people of God, 

and the ftoeet aflufions in the Word, Tbbich other* 

lp ayes ye fhall never he able to underfiand. Jind if 

ye begin to learne thefe tongues when ye are young, 

to what great perfection may ye . attaine unto before 

ye come to be teachers of others ? Cicero maketh 

mention of Marcus GrafTus, who walking one day 

upon the fea fhorejaw a hoy Tt^bo bad found a boate 

there, but he havingno helper to further him to faile- 

firft begot Oaresjhen a Maft, raes> fades ^andr opes ^ 

and then hefet to the Sea :fo from little beginnings, 

if ye be wittingly e may attaine to a great meafure of 

knoTpledgeJhaVingfuch helpes in this age ^hich your 

Father sneVer knew y and } the gleanings of Ephraim 

now, are better than the vintage of A biezer "teas then. } 

ye have now many learned and sktfull guides. The 

Jewesfay, Qui difekajunioribuscui fimilis 

eft f Edenti uvas acerbas, & bibenti c torcus 

lari • atquidifcit a Scnioribus cui fimilis ? 

Edenti uvas maturas & bibenti vinumvetus. 

Ye need not fit your teeth on edge withjowre Grapes, 

for now ye have flore of ripe Grapes gathered by your 

oldMafters. Thefluggard that keepeth his band in 



Tin Epiftle to the Reader t 


i King.10.7. 

1 King. 4. 

his bofome y and faith, There is a Lyon in the way . a U 
ledgeth that the jfe'ftes are but fabulous, and that it 
is butlofi time to readethem : but remember that he- 
faidwell y whofaid, Malogranatum inveni, corci* 
ccm ab/cci v & quod intus eft comedi. Caft 
aftay the unprofitable things y and make cboife of that 
t^hich is profitable. Others fay y they cannot attaine 
to fuch perfection in thefe tongues a* the Tranjlators 
ha<ve done who have Tranflated the Scriptures 
already : and therefore they will content themfelves 
with their travels $ but bow fr all they know whether 
they have tranflated Tbell or not? They mujl gi<ve 
creditonely to the bear errand if the Trenchmanfaile 
them, then they are gone. The Queene of Sheba 
was much more delighted to heare Salomon himfelfe 
Jpeahe than heare of him by report , for fhejaidjhe 
beleeVed not that which was reported ofhim^andyet 
the half e wa,s not told her :/o brethren, when ye heare 
an Interpreter ft eake , fear ce the half e is told you $ 
but when ye jee it in theoriginall tongues, then ye 
"toitif*) h it Tpm true fbbich loos fpoken y ana [the wife- 
dome that is in themexceedeth the report which wee 
heard, There is fuch profunditie in the Scriptures, 
that all the wits of mm can never found the depth of 
them •it fareth Tbitb them te\t did with the widdowes 
Oylejt la/led as long as the Qbildren brought Vefjeh^ 
fo there is much flore andplentie in them, that when 


The Epiftle to the 7{eader. 

i Sam.30.14. 

they bay e filled the wits and under/landings of the \ 
beft,yet there is enough to he gotten out of them, by 
thofe who come after. And here I cannot letpaffe how 
much thefe honourable Matrons are to bee refye8ied> 
•ftbo entertaine and cherifl? thefe profejjors in the 
tongues, for without fuel? ^ knowledge would foone 
decay. David made a Jlatute in Ifrael, that they 
lohttariedby the fluff efhould part alike with thofe 
"frhowent to battell* The profeffors of the tmgues 
are they Tfrbo keepe the fluff e > and they fhould bee a* 
y>eU regarded as they ^hogoe to the field and fight 
in the miniflerie.l haye indeyoured(brethren)accor» 
ding to my meane meafure of knowledge to make a 
tittle path untoyou, to encourage you, and to let you 
fee what profit you may haye by this kind offludie y <& 
how it mayferyeyou inyourmimfierie^ andifyereap 
any benefit by it fie thanktfuUto the God ofbeaVen y the 
Father of lights from t>bom all good things defceni, 
and thento my JS(pble Matron mjrLord Keeper who 
doth encourage me much togoe on in this kind offiudy. 
And now when we haye made fome progrefe in this 
firft Schode, and haye attained to fome meafure of 
knowledge, fee that your knowledge turne not like 
the waters of Iordan that run into the dead Sea> 
but let them be like thofe waters which come from the 
Seaandreturne totheSeaamne^ let them returne 
to thepraife of him lehoganje them, T^ext when ye 



The Epijlle to the Trader * 



Num.3 1.17. 



areintheScboole of Gracejthatye may under (land 
the Spiritual! meaning of the holy Scriptures^ ac* 
quaint yonr fehes with prayer. Elias Tfrd* aman 
fubjett to the like pafions a* y>e are y yet he prayed, 
and the Heavens Tvere opened and gave raine :fo aU 
though ye be men,fubjeB to the fame pafiions to which 
others are fubjeft^ yetifyee pray earnejily to the 
Lord, he will open the heavens y and fend dolbne that 
Spirituall raine uponyou y and fit you for the Schoole 
of your calling. And here ye mufl be carefullto ftu- 
die the Laft> of the Lord^and to handle it diligently.